Author: jknfatawa1

Validity of Wudhū with Medicated Cream

jknfatawa1 Purity

27th April 2026

 

السلام عليكم و رحمة الله و بركاته

Question: I have been suffering from two chronic skin diseases on face (a combination of rosacea and sebderm). The doctor gave me a medicine and Alhamdulillah both of my conditions have improved but I must keep on using the medicine.  The medicine is a mixture of petroleum and zinc oxide. After applying this medicine on face, there is a shiny feeling, but it gets absorbed after an hour. However, there are some areas which have white dry patches of zinc oxide. Is my wudhū valid or am I supposed to remove these white patches? My skin is extra sensitive, and the doctor has advised me not to use any kind of soap on face. The doctor has also advised me not to rub my face as my skin is extra sensitive. If I use soap, my condition may get worse. Whenever I rub my skin or use face wash, my skin gets red and irritated. What should I do in this situation Can you kindly guide me regarding this?

               

الجواب حامداً و مصلياً

In the name of Allāh, the Most Gracious, the Most Merciful

 

Answer

In reference to your query regarding the validity of your wudhū and the application of white patches of zinc oxide onto your face due to your skin condition, we note that the nature of the cream you are using containing petroleum and zinc oxide is emollient by nature gets absorbed within an hour as you suggested. Zinc oxide leaves a white dry cast over the skins, especially in high concentrations or on darker skin tones.[1] It is used in medicinal preparations for treating chronic skin conditions such as rosacea (like in your case).

As you are aware, washing the face is one of the obligatory acts of wudhū and if anything prevents water from reaching the skin, it must be removed otherwise the wudhū won’t be compete except in those specific  cases where  removing is extremely difficult to the point that the skin will tear or become irritated, or the application of a medicine to treat a wound then there is concession for this.

In your case, you are clearly suffering from two chronic skin conditions, and as advised by your doctor not to rub your face as your skin is extra-sensitive and furthermore, gets irritated when applying soap. The ruling depends on whether it forms an extra layer onto the skin or not and if so, then the rule of necessity applies. If it does not form an extra layer to the skin then wudhū will be valid but if it does, then I would advise you to pat and make water flow gently over the dry patches  to ensure that the water reaches the skin if you cannot remove the dry patches without irritating your skin. In this way, you have endeavoured to allow the water to reach the skin to the best of your strength. Otherwise, you can gently pass wet hands over your face and your wudhū will be valid due to necessity.[2]

 

 

 

[Allāh Knows Best]

 

 

 

 

Written by:  Apa Zakiya Saeeda      Reviewed by: Mufti Abdul Waheed

Attested by: Shaykh Mufti Saiful Islam      

JKN Fatawa Department

 

 

 

[1] For more details, click the link. https://biologyinsights.com/is-zinc-oxide-good-for-rosacea-benefits-uses/ (accessed April 2026)

[2] Fatāwā Hindiyyah, Kitāb at-Tahārah, Bāb al-Ghusl, Vol. 1, Page 31

 (أَقَلُّهُِ لَا يَمْنَعُ وَالصَّرَّامُ وَالصَّبَّاغُ مَا فِي ظُفْرِهِمَا يَمْنَعُ تَمَامَ الِاغْتِسَالِ وَقِيلَ كُلُّ ذَلِكَ يُجْزِيهِمْ لِلْحَرَجِ وَالضَّرُورَةِ، وَمَوَاضِعُ الضَّرُورَةِ  مُسْتَثْنَاةٌ  عَنْ قَوَاعِدِ الشَّرْعِ. كَذَا فِي الظَّهِيرِيَّةِ

 

Hāshiyah Tahtāwī alā Marāqiy al-Falāh, Page 64, Kitāb at-Tahārah, Fasl fī Tamām Ahkām al-Wudhū

“أو كان فيه “يعني المحل المفروض غسله “ما” أي شيء “يمنع الماء” أن يصل إلى الجسد “كعجين” وشمع ورمص بخارج العين بتغميضها “وجب” أي افترض “غسل ما تحته” بعد إزالته المانع

“ولو ضره غسل شقوق رجليه جاز” أي صح “إمرار الماء على الدواء الذي وضعه فيها” أي الشقوق للضرورة “ولا يعاد الغسل” ولو من جنابة “ولا المسح” في الوضوء.

 قوله: “شقوق رجليه” أي مثلا قوله: “جاز امرار الماء على الدواء” وإن ضره إمرار الماء على الدواء مسح عليه وأن ضره أيضا تركه وإن كان لا يضره شيء من ذلك تعين بقدر ما لا يضره حتى لو كان يضره الماء البارد دون الحار وهو قادر عليه لزمه استعمال الحار ثم محل جواز إمرار الماء على الدواء إذا لم يزد على رأس الشقاق فإن زاد تعين غسل ما تحت الزائد كما في ابن أمير حاج ومثله في الدر عن المجتبى لكن ينبغي أن يقيد بعدم الضرر كما لا يخفى أفاده بعض الأفاضل

Menstruating Woman Repeating Umrah Tawaf without Ihram

jknfatawa1 Hajj & Umrah

21st April 2026

السلام عليكم و رحمة الله و بركاته

 

Question: A woman in the state of Ihram menstruates and performs umrah in that state. After she became pure, she repeated her umrah Tawaf but without Ihram. Does she still need to give a dam? Please clarify in detail. 

 

الجواب حامداً و مصلياً

In the name of Allāh, the Most Gracious, the Most Merciful

 

Answer

As a general principal, a woman who is menstruating must wait until she is clean, have ghusl and then perform her Umrah, after which she will exit the Ihram.[1] Is she does perform Umrah during her menses, then the Umrah remain valid except she must pay a compensatory penalty, a Dam. If she repeats the tawaf of Umrah in the state of purity, then the Dam drops and won’t be liable for anything even if repeated without Ihram.[2] When repeating the Tawaf, you must make the intention beforehand.

 

Allāh Knows Best

 

Written by:  Apa Kinza          Reviewed by: Mufti Abdul Waheed

Attested by: Shaykh Mufti Saiful Islam        

JKN Fatawa Department

 

 

[1] Jawharatu nayyirah ala mukhtasir lil quduri, Abu Bakr Al – hidad, kitba hajj, bab tamatu vol 1, pge 167

قَوْلُهُ وَإِذَا حَاضَتْ الْمَرْأَةُ عِنْدَ الْإِحْرَامِ اغْتَسَلَتْ وَأَحْرَمَتْ وَصَنَعَتْ مَا يَصْنَعُهُ الْحَاجُّ غَيْرَ أَنَّهَا لَا تَطُوفُ بِالْبَيْتِ حَتَّىَ) لِأَنَّهَا مَنْهِيَّةٌ عَنْ دُخُولِ الْمَسْجِدِ وَالطَّوَافُ وَالْغُسْلُ هُنَا لِلْإِحْرَامِ لَا لِلصَّلَاةِ وَفَائِدَتُهُ النَّظَافَةُ

 

Al Inayah sharhul hidayah, Imam Al babarti, kitab hajj, babul ihra, vol 2, pge 430

(وَإِذَا أَرَادَ الْإِحْرَامَ اغْتَسَلَ أَوْ تَوَضَّأَ وَالْغُسْلُ أَفْضَلُ لِمَا رَوَى «أَنَّهُ اغْتَسَلَ لِإِحْرَامِهِ» وَقَوْلُهُ (إلَّا أَنَّهُ) اسْتِثْنَاءٌ مِنْ قَوْلِهِ وَالْغُسْلُ أَفْضَلُ، وَكَأَنَّهُ يَدْفَعُ مَا يُتَوَهَّمُ أَنَّ الْغُسْلَ إذَا كَانَ أَفْضَلَ، وَجَبَ أَنْ لَا يَقُومَ غَيْرُهُ مَقَامَهُ فَقَالَ إلَّا أَنَّهُ لِلتَّنْظِيفِ حَتَّى تُؤْمَرَ بِهِ الْحَائِضُ

 

[2] Fiqhul ibadaat ala madhab Hanafi, Al Halbi, kitab hajj, baab janayaat, vol 1, pge 202 – shamila

وإذا أعاد المكلف الطواف الناقص، في جميع الحالات المذكورة، على وجه مشروع سقط عنه الدم لأن جنايته صارت متداركة. ولا يعيد السعي بعده.

 

The Ruling on Veneers

jknfatawa1 Women

15th April 2026

السلام عليكم و رحمة الله و بركاته

Question: I have an important question. What is the Islamic ruling on veneers? I have a few cracks in my teeth, but most are ok but my dentist advised me to consider wearing veneers as they are cost effective. Please provide a detailed answer.

 

الجواب حامداً و مصلياً

In the name of Allāh, the Most Gracious, the Most Merciful

 

Answer In reference to the above question, veneers are hardened fitten shells that are placed onto the surface of the teeth. They are primarily used to correct the asteroid appearance of the smile. Teeth that are broken, chipped, stained or misshapen can be corrected by the application of veneers and restore teeth back to their desired look. Although, they aid little in improving the strength and minimizing decay.

There are 4 types of veneers

  • Composite veneers – Tooth coloured composite resin that is applied onto the tooth surface, it is hardened and shaped by a curing light.
  • Porcelain veneers – These veneers require the tooth enamel to be shaved off to roughen the surface. Porcelain shells are then secured over the teeth.
  • No prep veneers – These are porcelain or resin shells that are bonded directly onto the teeth. They require minima enamel removal and are usually a preferred choice due to cost effectiveness.
  • Removable veneers – These veneers are a custom fit, set moulds that can be applied directly onto the top and bottom teeth.

During the process of purchasing veneers the initial appointment consists of the dentist making moulds of the teeth in order to take impressions and cushion make a veneer set. They will also examine the colour and shape of the teeth to ensure they are a correct match. Once the veneers are ready depending on the type, they are bonded to the teeth using dental cement.

Depending in the type of veneers purchased specifically composite and porcelain they have a lifespan of 10-15 years. They are strong at resisting stains and chips to the teeth as well as looking aesthetically pleasing. However, veneers do come with some disadvantages, with the first 3 types of veneers there is likely to be some loss of the natural enamel which are irreversible effects veneers can also cause the teeth to become more prone to sensitivity and dislodging of the natural teeth.[1]

As a general rule, Islām prohibits any type of tagh’yyeer: permanent/ or long term alteration to the any form or part of the body. This is due to the Hadith in which he cursed the women who have their teeth separated (Al Muatanammisaat) (for adornment purposes) those who change their natural features, thus altering the creation of Allāh. It is mentioned in Fatawa Zakariyya that any alteration to the body for the sake of beautification and fashion will certainly be prohibited.[2][3] During the process of veneers the teeth are shaved and filed which is an irreversible process in order to prep them for the upcoming application. Veneers are primarily used to fulfil the aesthetic purpose of the teeth; there is no genuine need from an Islamic purpose to purchase them.[4] This is regarding the first three types only as they are permanent.

Contrarily, the fourth type of no prep veneers are permissible to apply if it is done to beautify oneself for their spouse, as these veneers are reversible and do not require shaving of the tooth enamel, and no permanent changes are made to the teeth beneath which does not fall under the prohibition of tagh’yyeer, therefore permissible whilst also remembering not to apply this type for wrongful purposes.

Important note that although permanent types of veneers as explained above are not permitted, it will be allowed in exceptional cases for restoring the natural appearance only for instance, for corrective procedures when the teeth are chipped or broken that may cause difficulties when eating, talking etc or restoring damaged teeth.[5]

 

[Allāh Knows Best]

 

Written by:  Muftiya Gul-e-Maryam         Reviewed by: Mufti Abdul Waheed

Attested by: Shaykh Mufti Saiful Islam  

JKN Fatawa Department

 

[1] For more details, see https://www.bupa.co.uk/dental/dental-care/treatments/fillings-crowns-veneers/veneers

 

[2] Fatawa Zakariyya, Vol 4, Pg 412

[4] Jadid Fiqhi Masail, Vol 1, Pg 208-209

 

Fatawa Darul Uloom Zakariyya,, Vol, 6, Pg 809

[5] انسانی جسم ایسے تصرفات جو اپنی خیال میں محض زینت کے قبیل سے ہوں درست نہیں ، ہاں ازالہ عیب جائز ہے مثلا ٹوٹے

ہوۓ دانت کی جگہ دوسرا دانت لگوانا جائز ہے کیونکہ یہ ازالہ عیب ہے اسی  طرح نکلے ہوۓ دانتوں کو برابر بہی درست ہے، مصنوعی ناک کان لگوانا بہی درست ہے تاکہ عیب دور ہو جاۓ لیکن دانتوں کے فاصلہ پیدا کرنا درست نہیں ہے کیونکہ  یہ اس کے خیال میں حسن ہے جس کو فرضی حسن کہہ سکتے ہیں حقیقت سے اس کا کوئی طعلق نہیں ہے

Mirqat Sharh Mishkat vol 7, p. 2819

 وَعَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ قَالَ: لَعَنَ اللَّهُ الْوَاشِمَاتِ وَالْمُسْتَوْشِمَاتِ وَالْمُتَنَمِّصَاتِ وَالْمُتَفَلِّجَاتِ لِلْحُسْنِ الْمُغَيِّرَاتِ خَلْقَ اللَّهِ

(وَالْمُتَفَلِّجَاتِ) : بِكَسْرِ اللَّامِ الْمُشَدَّدَةِ، وَهِيَ الَّتِي تَطْلُبُ الْفَلَجَ، وَهُوَ بِالتَّحْرِيكِ فُرْجَةٌ مَا بَيْنَ الثَّنَايَا وَالرُّبَاعِيَّاتِ، وَالْفَرْقُ بَيْنَ السِّنِينَ عَلَى مَا فِي النِّهَايَةِ، وَالْمُرَادُ بِهِنَّ النِّسَاءُ اللَّاتِي تَفْعَلُ ذَلِكَ بِأَسْنَانِهِنَّ رَغْبَةً فِي التَّحْسِينِ، وَقَالَ بَعْضُهُمْ: هِيَ الَّتِي تُبَاعِدُ مَا بَيْنَ الثَّنَايَا وَالرُّبَاعِيَّاتِ بِتَرْقِيقِ الْأَسْنَانِ بِنَحْوِ الْمِبْرَدِ، وَقِيلَ: هِيَ الَّتِي تُرَقِّقُ الْأَسْنَانَ وَتُزَيِّنُهَا، وَاللَّامُ فِي قَوْلِهِ: (لِلْحُسْنِ) : لِلتَّعْلِيلِ، وَيَجُوزُ أَنْ يَكُونَ التَّنَازُعُ فِيهِ بَيْنَ الْأَفْعَالِ الْمَذْكُورَةِ، وَالْأَظْهَرُ أَنْ يَتَعَلَّقَ بِالْأَخِيرِ. قَالَ النَّوَوِيُّ: فِيهِ إِشَارَةٌ إِلَى أَنَّ الْحَرَامَ هُوَ الْمَفْعُولُ لِطَلَبِ الْحُسْنِ، أَمَّا لَوِ احْتَاجَتْ إِلَيْهِ لِعِلَاجٍ أَوْ عَيْبٍ فِي السِّنِّ وَنَحْوِهِ فَلَا بَأْسَ بِهِ

 

Investments and Zakāt

jknfatawa1 Zakat & Charity
Investments and Zakāt

11th March 2026

 

Question: Is investment permissible in Islām as I have heard conflicting views on this matter? Please explain how it works and how is Zakāt calculated on Investments.

 

 الجواب حامداً و مصلياً

In the name of Allāh, the Most Gracious, the Most Merciful

 

Answer

In response to your inquiry, investment refers broadly to the allocation of capital with the purpose of generating wealth. Stocks, on the other hand, are specific types of assets representing ownership in a company through shares purchased via authorised agents. So, investing involves individuals using their funds to purchase equity in a company, thereby profiting from its growth potential. Companies possess various assets, including stocks, and often issue shares to raise capital for business expansion. When an individual, such as Person ‘A’, acquires 20% of a company’s shares for £500, they effectively obtain a 20% ownership stake in the company’s assets and become a shareholder. Unlike traditional transactions between two parties, stock purchases grant investors proportional ownership in a corporation alongside other shareholders.

Typically, shareholders transact through company-appointed or independent agents who facilitate investments on their behalf. Companies issue shares both to generate additional revenue for growth purposes and to provide investors with opportunities for profit. Shareholders receive certification as evidence of their ownership percentage. The extent of ownership is directly related to the amount invested, greater investment results in a larger shareholding. While shareholders may benefit financially from the company’s success, they also assume the risks inherented in any investment, as returns are not guaranteed.

Investors make money in one of the following two ways.

  1. Increase in Capital Gain – This simply means that you purchase stocks and hold on to it until the company grows and resell it onto interesting buyers with profit. If you purchased 20% for £500 ad not that stock in a few months increases to £700 then you sell it at that price (£200 profit).
  2. Dividend – The goal is to remain as a shareholder in the company and benefit from the profit accrued on the initial investment. The profits your gain is known as dividend.

From the fiqh perspective, the laws of investments in a company are similar to Islamic concept of musharakah (partnership) system.[1] Companies operate differently with varying assets and trading methods. The Islamic legality will depend on the following conditions.

  1. The investment stock must be halal. Investing in companions such as alcohol, insurance, pornography etc are strictly forbidden.
  2. Investing in fixed and raw assets only. If the stocks are in liquid forms (cash) then it is not permissible and the dividend will be tantamount to interest (if the returns are more or less than the initial investment).
  3. The company does not deal with interest (or any unlawful transaction). If they do and the entire company’s stock revolves around interest dealings, then it will be prohibited to invest. Contrarily, if the interest amount is minimal and not the objective in itself but raw assets, then investing would be permissible. When receiving the returns, if it is possible to identify the amount of interest then to dispose of that portion by giving it away to the neediest without the intention of reward.
  4. Does not involve in transactional sales forbidden in the Shariah e.g. selling stocks before taking possession over them (e.g. short sales), bonds, future sales, non-existent stocks, deception and so forth.[2]

The confusion surrounding the legality of investments is tied to the conditions mentioned above. It’s not possible to make a general judgment without understanding the company’s assets and trading practices. With that in mind, it’s recommended to either independently confirm the details with the company before investing or to consult trustworthy and legitimate Halal investment professionals.

Calculating Zakāt on stocks depends on the purpose of investment. If it is for capital gain then following the laws of Zakāt on sales, Zakāt will be calculated on their market value. If the purpose is not to resell but to benefit from the annual dividends then Zakāt will be calculated on the Zakatable assets only such as the profits gained, cash, gold, silver etc. Fixed assets such as clothes, building, machines, phones etc won’t be Zakatable.

 

 

 [Allãh Knows Best]

 

 

Written and researched by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

 

 

[1] This is based on Shaykh Maulana Ahsraf Ali Thanvi’s view. However, though investments do not bear full similarity with the Islamic model of Musharakah, they are still subjected to the similar conditions.

 

[2] For mor details see, Shariah standards, pp. 560-566, Mufti Radha ul-Haq, Fatawa Darul ulum Zakariyyah, vol 5, pp. 219-222, Mufti Taqi Usmani, Islām aur Jadeed Ma’ayish, pp. 85-94, Mufti Taqi Usmani, Fiqhi Maqalat, vol 1, p. 141-156, Shaykh Khalid Sayfullah Rahmani, Jadeed Fiqhi Masail, vol 1, p. 378 & vol 4, p. 249

 

 

Wearing a Safety Harness or a Sling in the State of Ihrām

jknfatawa1 Hajj & Umrah
Wearing a Safety Harness or a Sling in the State of Ihrām

3rd March 2026

 

السلام عليكم و رحمة الله و بركاته

Question: Shortly after Ramadhān, we will be travelling for Umrah and will be taking a 22-month-old infant with us. To keep the child safe, is it permissible for his father or any other male guardian to wear a safety harness/sling while in the state of Ihrām? Also please clarify if there is any difference in hukm for different types of harnesses as some can be on the adult’s wrist, some can be on their chest and some can be on their back.

 

الجواب حامداً و مصلياً

In the name of Allāh, the Most Gracious, the Most Merciful

Answer: In reference to your query, as a general principle, a male in the state of Ihrām is prohibited from wearing sewn garments that are tailored to fit the body or limbs in the manner of normal clothing.[1] The prohibition relates to garments worn as clothing, such as shirts, trousers and similar stitched attire. As for wearing a child safety harness or sling, then such items are not regarded as clothing rather as functional carrying aids. Therefore, wearing a baby sling for the purpose of carrying or securing a young child is permissible in the state of Ihrām.[2]

Always remember that the determining factor is whether the item resembles ordinary stitched clothing worn as attire. If it is merely a device used to carry the child even if worn over the shoulders, chest or back, it does not take the ruling of prohibited garments, and therefore no penalty (dam or sadaqah) is required.[3]

Likewise, wearing a wrist tether is permissible as it is not clothing. Similarly, a chest or back carrier is allowed provided it remains a functional support device only and not fitted garment resembling conventional dress as explained above.

 

[Allāh Knows Best]

Written by:  Apa Sumayya Qazi         Reviewed by: Mufti Abdul Waheed

Attested by: Shaykh Mufti Saiful Islam

JKN Fatawa Department

 

 

 

[1] Radd al Muhtar, Bāb al Ihrām, Vol 2, pg 488.

و لا يلبس المحيط الذي يفصل على قدر البدن أو العضو.

 

[2] Fatawa Hindiyyah, Kitab al Manasik, Vol 1, pg 224.

و لا بأس بشد الهميان أو منطقة للمحرم سواء كان في الهميان نفقته أو نفقة غيره، وسواء كان شد المنطقة بالإبر يسم أو بالسيور هكذا في البدائع و سراج الوهاج..

 

 

[3] Fath al Qadir, Kitab al Hajj, Vol 3, pg 35.

الممنوع ما كان على هيئة اللباس المعتاد..

Is Semi-Permanent Hair Dye Allowed?

jknfatawa1 Women
Is Semi-Permanent Hair Dye Allowed?

25th February 2026

 

السلام عليكم و رحمة الله و بركاته

Question: Is semi-permanent hair dye permissible to use and are there any opinions that allow it. If not, are there any circumstances where it’s permissible and if it is already applied to one’s hair, what steps should be taken after this?

الجواب حامداً و مصلياً

In the name of Allāh, the Most Gracious, the Most Merciful

 

Answer: In reference to your query, dyeing the hair is in principle permissible, there is a narration that the Prophet (sallallahu alayhi wasallam) used to dye his beard with henna and yellow colour.[1] This is not considered alteration of Allāh’s creation.  Changing the colour of the hair with a substance that is pure and not harmful is allowed, and the practice of applying henna and similar dye has been accepted.[2] The fact that a product is described ‘permanent’ or ‘semi-permanent’ in commercial terms does not change the ruling, as the colour change is not truly permanent in the legal (shar’ee) sense.[3]

Modern semi-permanent dyes take the same ruling. If the dye is free from impure ingredients and does not cause harm, then its use is permissible. It must also be ensured that the dye does not form a physical coating which prevents water from reaching the hair and scalp. If water can reach the hair during Wudhu and Ghusal, then purification remains valid. [4]

There is no need to remove a permissible dye once it has been applied. If a particular product is discovered to create a waterproof barrier that blocks water, then it must be removed before performing obligatory purification. Otherwise, no further action is required. A word of caution of not to display your hair in public because covering the hair when going out in public is obligatory upon women.

 

 

[Allāh Knows Best]

 

Written by:  Apa Sumayya Qazi         Reviewed by: Mufti Abdul Waheed

Attested by: Shaykh Mufti Saiful Islam

JKN Fatawa Department

 

 

[1] Sunnan Nasa’i, vol 5, Hadith 83.

أَتَيْتُ أَنَا وَأَبِي النَّبِيَّ ﷺ وَكَانَ قَدْ لَطَخَ لِحْيَتَهُ بِالْحِنَّاءِ

 

[2] Ibn Abideen, Raddul Muhtar, Kitab al Hila Wal Mazahir, Vol 5, pg 271

ذكر حكم في خضاب الشعر و اللحية واستحباب تغييره بلون مباح ، مع بيان اختلاف الألوان والله أعلم.

 

Fatawa Hindiyyah, Baab Khadab wal Lihya, Vol 5, pg 329.

اتفق المشايخ أن خضاب الشعر بالحمرة سنة، وهو من سيماء المسلمين وعلاماتهم.

 

[3] See link for more details; https://pubs.acs.org/doi/10.1021/acs.chemrestox.1c00427

Scientific research shows that semi-permanent hair dyes work by depositing colour molecules on the surface or shallow layers of the hair shaft and fade over time with repeated washing, while permanent dyes require oxidation chemists to create deeper colour but still lose intensity over weeks. This demonstrates that even commercially labelled ‘permanent’ dyes are not truly permanent at a chemical level.

 

[4] Ibn Abideen, Raddul Muhtar, Kitab al Taharah, Vol 1, pg 124.

لا يضر تغيّر اللون ما لم يكن هناك جرم يمنع وصول الماء.

 

Fath al Qadir, Kitab al Taharah, Vol 1, pg 102.

المدار على وصول الماء،

Using Zakāt Money to Purchase Food and Clothes for the Poor

jknfatawa1 Zakat & Charity
Using Zakāt Money to Purchase Food and Clothes for the Poor

24th February 2026

 السلام عليكم و رحمة الله و بركاته

 

Question: Can we use Zakāt money and purchase poor children’s clothes rather than giving the actual money in cash? Also, what about buying food for poor families?

 

الجواب حامداً و مصلياً

Answer: Amongst the conditions for the validity of Zakāt is transferring complete ownership of the Zakāt money to the rightful recipient of Zakāt.[1] so as long as this condition is fulfilled one may choose to give the Zakāt money in the form of cash or any other physical asset such as clothes or food.[2] If the eligible recipient receives any of the above by way of physical possession including complete ownership (tamleek), Zakāt will be fulfilled.

Based on the above using Zakāt money and purchasing poor children’s clothes or food for poor families (rather than giving actual money in cash) will be permissible provided that the eligible recipients receive these clothes and food physically and are independently given complete ownership. If the purchased items do not reach them, nor are they given individual ownership for instance, using the money to purchase produces and cook food for them, then Zakāt will not be fulfilled.

 

Allāh Knows Best

 

Written by:  Apa Kinza          Reviewed by: Mufti Abdul Waheed

Attested by: Shaykh Mufti Saiful Islam        

JKN Fatawa Department

 

 

[1] Imam Kasāni, Badai Sanai, Kitāb Zakāt, Fasl fi rukn Zakāt, p. 456, vol 2

وَأَمَّا رُكْنُ الزَّكَاةِ فَرُكْنُ الزَّكَاةِ هُوَ إخْرَاجُ جُزْءٍ مِنْ النِّصَابِ إلَى اللَّهِ تَعَالَى، وَتَسْلِيمُ ذَلِكَ إلَيْهِ يَقْطَعُ الْمَالِكُ يَدَهُ عَنْهُ بِتَمْلِيكِهِ مِنْ الْفَقِيرِ وَتَسْلِيمِهِ إلَيْهِ أَوْ إلَى يَدِ مَنْ هُوَ نَائِبٌ عَنْهُ وَهُوَ الْمُصْدِق

[2] Ibn Nujaim, Bahr Raiq, Kitāb Zakāt, p. 352-353, vol 2

قَالَ فِي الْكَشْفِ الْكَبِيرِ فِي بَحْثِ الْقُدْرَةِ الْمُيَسِّرَةِ: الزَّكَاةُ لَا تَتَأَدَّى إلَّا بِتَمْلِيكِ عَيْنٍ مُتَقَوِّمَةٍ حَتَّى لَوْ أَسْكَنَ الْفَقِيرَ دَارِهِ سَنَةً بِنِيَّةِ الزَّكَاةِ لَا يُجْزِئُهُ؛ لِأَنَّ الْمَنْفَعَةَ لَيْسَتْ بِعَيْنٍ مُتَقَوِّمَةٍ. اهـ. وَهَذَا عَلَى إحْدَى الطَّرِيقَتَيْنِ، وَأَمَّا عَلَى الْأُخْرَى مِنْ أَنَّ الْمَنْفَعَةَ مَالٌ فَهُوَ عِنْدَ الْإِطْلَاقِ مُنْصَرِفٌ إلَى الْعَيْنِ، وَقُيِّدَ بِالتَّمْلِيكِ احْتِرَازًا عَنْ الْإِبَاحَةِ؛ وَلِهَذَا ذَكَرَ الْوَلْوَالِجِيُّ وَغَيْرُهُ أَنَّهُ لَوْ عَالَ يَتِيمًا فَجَعَلَ يَكْسُوهُ وَيُطْعِمُهُ وَجَعَلَهُ مِنْ زَكَاةِ مَالِهِ فَالْكِسْوَةُ تَجُوزُ لِوُجُودِ رُكْنِهِ، وَهُوَ التَّمْلِيكُ، وَأَمَّا الْإِطْعَامُ إنْ دَفَعَ الطَّعَامَ إلَيْهِ بِيَدِهِ يَجُوزُ أَيْضًا لِهَذِهِ الْعِلَّةِ، وَإِنْ كَانَ لَمْ يَدْفَعْ إلَيْهِ، وَيَأْكُلْ الْيَتِيمُ لَمْ يَجُزْ لِانْعِدَامِ الرُّكْنِ، وَهُوَ التَّمْلِيكُ

 

Fasting with Cystic Fibrosis and CF-related Diabetes Condition

jknfatawa1 Fasting
Fasting with Cystic Fibrosis and CF-related Diabetes Condition

23rd February 2026

 

Question: I have cystic fibrosis and CF-related diabetes, both of which are chronic conditions considered a valid excuse not to fast?  To manage my health, I take different kinds of medications daily including multiple insulin injections. While I can choose when to take my medications, there are certain times of day that are medically optimal. Although my diabetes is currently well controlled, I am unsure whether fasting would be harmful in the long term. My main concern is that while fasting may not be immediately life-threatening, it could potentially cause long-term harm. Kindly advise whether I should fast or pay fidyah instead.

 

الجواب حامداً و مصلياً

In the name of Allāh, the Most Gracious, the Most Merciful

 

Answer

Concerning your query, based on our research on the issue, Cystic fibrosis (CF) is a genetic, chronic and progressive condition causing thick, sticky mucus to build up in the lungs and pancreas, leading to severe breathing, infections, digestive, and metabolic issues. Though this is not the same as diabetes, many diabetic patients are known to suffer from this also. CF-related diabetes (CFRD) is a common where this mucus damages the pancreas restricting insulin production and affects the lungs. Experts state that the cause could be due to a faulty gene that is passed down from parents to children.  I’m assuming that the insulin injections and medication you take is to control your blood sugar levels otherwise there is a high risk of low blood sugar levels. Prolonged fasting can cause dehydration, fatigue, dizziness and tiredness.[1]

The ruling on whether to fast or not depends on everyone’s individual condition. Concession is not just restricted to life-threatening situation but also extends to physical weakness and illness too.[2] In deciding not to fast depends on one of three factors: apparent signs of weakness and illness, previous experience of harm or the advice of an upright Muslim doctor.[3] Below are the recommended steps to take.

  1. Trial fasting – This involves observing a few days of fasting prior to, or at the beginning of, Ramadhān as a preliminary trial, while monitoring blood sugar levels. If no adverse effects are observed and fasting does not impede medication administration outside of fasting hours for managing your diabetes or pose further health risks based on your experience, then fasting becomes necessary.
  2. Signs of illness: If physical symptoms, such as weakness, dehydration, increased risk of hypoglycemia, or other related conditions arise requiring medication during the day, it is permissible to break or not to fast and postpone those fasts to later days. This consideration applies only when fasting becomes challenging on longer days but remains manageable during winter months. [4]
  3. Fidyah – If fasting is no longer feasible due to your health condition, as determined by a qualified Muslim physician, and this situation is expected to remain permanent without future hopes of recovery, then you may resort to paying fidyah for each missed fast. The fidyah can be paid for all thirty fasts either at the beginning or the end of the month, according to your preference.[5]

In summary, so long as fasting without immediate high health risk is feasible whilst managing your medication outside of fast times, then continue observing your fasts. When you start experiencing severe health risks and the Muslim physician advises against fasting then either postpone them or pay fidyah depending on which of the above applies to you.

 

 

[Allãh Knows Best]

 

 

Written and researched by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

 

 

[1] Fasting during Ramadan and cystic fibrosis (2025), Cystic Fibrosis Trust, available at: https://www.cysticfibrosis.org.uk/sites/default/files/2025-02/INF8-3-5%20-%20FS%20-%20Ramadan%20and%20CF%202025-1.pdf (Accessed February 2026)

Cystic fibrosis diabetes, available at: https://www.diabetes.org.uk/about-diabetes/other-types-of-diabetes/cystic-fibrosis-diabetes (Accessed February 2026)

Granados, A, et al (2019), Cystic fibrosis related diabetes: Pathophysiology, screening and diagnosis, Journal of Cystic Fibrosis, 18:pp. 3-9, available at:  https://www.sciencedirect.com/science/article/pii/S1569199319308707 (Accessed February 2026)

 

[2] Kasān, Badā’i Sanāi, Kitāb al-Sawm, vol 2 p. 94

[فَصْلٌ حُكْمُ فَسَادِ الصَّوْمِ]

الْأَعْذَارِ الْمُسْقِطَةِ لِلْإِثْمِ، وَالْمُؤَاخِذَةِ فَنُبَيِّنُهَا بِتَوْفِيقِ اللَّهِ تَعَالَى فَنَقُولُ: هِيَ الْمَرَضُ، وَالسَّفَرُ، وَالْإِكْرَاهُ، وَالْحَبَلُ، وَالرَّضَاعُ، وَالْجُوعُ، وَالْعَطَشُ، وَكِبَرُ السِّنِّ، لَكِنْ بَعْضُهَا مُرَخِّصٌ، وَبَعْضُهَا مُبِيحٌ مُطْلَقٌ لَا مُوجِبٌ، كَمَا فِيهِ خَوْفُ زِيَادَةِ ضَرَرٍ دُونَ خَوْفِ الْهَلَاكِ، فَهُوَ مُرَخِّصٌ وَمَا فِيهِ خَوْفُ الْهَلَاكِ فَهُوَ مُبِيحٌ مُطْلَقٌ بَلْ مُوجِبٌ فَنَذْكُرُ جُمْلَةَ ذَلِكَ فَنَقُولُ: أَمَّا الْمَرَضُ فَالْمُرَخِّصُ مِنْهُ هُوَ الَّذِي يُخَافُ أَنْ يَزْدَادَ بِالصَّوْمِ وَإِلَيْهِ وَقَعَتْ الْإِشَارَةُ فِي الْجَامِعِ الصَّغِيرِ.

 

[3] Fatawa Hindiyyah, Kitāb al-Sawm, vol 1, p. 207

[الْبَابُ الْخَامِسُ فِي الْأَعْذَارِ الَّتِي تُبِيحُ الْإِفْطَارَ]

ثُمَّ مَعْرِفَةُ ذَلِكَ بِاجْتِهَادِ الْمَرِيضِ وَالِاجْتِهَادُ غَيْرُ مُجَرَّدِ الْوَهْمِ بَلْ هُوَ غَلَبَةُ ظَنٍّ عَنْ أَمَارَةٍ أَوْ تَجْرِبَةٍ أَوْ بِإِخْبَارِ طَبِيبٍ مُسْلِمٍ غَيْرِ ظَاهِرِ الْفِسْقِ كَذَا فِي فَتْحِ الْقَدِير

 

[4] Fatawa Hindiyyah, Kitāb al-Sawm, vol 1, p. 207

[الْبَابُ الْخَامِسُ فِي الْأَعْذَارِ الَّتِي تُبِيحُ الْإِفْطَارَ]

(وَمِنْهَا الْمَرَضُ) الْمَرِيضُ إذَا خَافَ عَلَى نَفْسِهِ التَّلَفَ أَوْ ذَهَابَ عُضْوٍ يُفْطِرُ بِالْإِجْمَاعِ، وَإِنْ خَافَ زِيَادَةَ الْعِلَّةِ وَامْتِدَادَهَا فَكَذَلِكَ عِنْدَنَا، وَعَلَيْهِ الْقَضَاءُ إذَا أَفْطَرَ كَذَا فِي الْمُحِيطِ. ثُمَّ مَعْرِفَةُ ذَلِكَ بِاجْتِهَادِ الْمَرِيضِ وَالِاجْتِهَادُ غَيْرُ مُجَرَّدِ الْوَهْمِ بَلْ هُوَ غَلَبَةُ ظَنٍّ عَنْ أَمَارَةٍ أَوْ تَجْرِبَةٍ أَوْ بِإِخْبَارِ طَبِيبٍ مُسْلِمٍ غَيْرِ ظَاهِرِ الْفِسْقِ كَذَا فِي فَتْحِ الْقَدِيرِ. وَالصَّحِيحُ الَّذِي يَخْشَى أَنْ يَمْرَضَ بِالصَّوْمِ فَهُوَ كَالْمَرِيضِ هَكَذَا فِي التَّبْيِينِ وَلَوْ كَانَ لَهُ نَوْبَةُ الْحُمَّى فَأَكَلَ قَبْلَ أَنْ تَظْهَرَ الْحُمَّى لَا بَأْسَ بِهِ كَذَا فِي فَتْحِ الْقَدِيرِ. وَمَنْ كَانَ لَهُ حُمَّى غَبٌّ فَلَمَّا كَانَ الْيَوْمُ الْمُعْتَادُ أَفْطَرَ عَلَى تَوَهُّمِ أَنَّ الْحُمَّى تُعَاوِدُهُ وَتُضْعِفُهُ فَأَخْلَفَتْ الْحُمَّى تَلْزَمُهُ الْكَفَّارَةُ كَذَا فِي الْخُلَاصَة ……

(وَمِنْهَا: كِبَرُ السِّنِّ) فَالشَّيْخُ الْفَانِي الَّذِي لَا يَقْدِرُ عَلَى الصِّيَامِ يُفْطِرُ وَيُطْعِمُ لِكُلِّ يَوْمٍ مِسْكِينًا كَمَا يُطْعِمُ فِي الْكَفَّارَةِ كَذَا فِي الْهِدَايَةِ. وَالْعَجُوزُ مِثْلُهُ كَذَا فِي السِّرَاجِ الْوَهَّاجِ. وَهُوَ الَّذِي كُلُّ يَوْمٍ فِي نَقْصٍ إلَى أَنْ يَمُوتَ كَذَا فِي الْبَحْرِ الرَّائِقِ. ثُمَّ إنْ شَاءَ أَعْطَى الْفِدْيَةَ فِي أَوَّلِ رَمَضَانَ بِمَرَّةٍ، وَإِنْ شَاءَ أَخَّرَهَا إلَى آخِرِهِ كَذَا فِي النَّهْرِ الْفَائِقِ. وَلَوْ قَدَرَ عَلَى الصِّيَامِ بَعْدَ مَا فَدَى بَطَلَ حُكْمُ الْفِدَاءِ الَّذِي فَدَاهُ حَتَّى يَجِبَ عَلَيْهِ الصَّوْمُ هَكَذَا فِي النِّهَايَةِ.

 

 

Kasān, Badā’i Sanāi, Kitāb al-Sawm, vol 2 p. 97

[فَصْلٌ حُكْمُ فَسَادِ الصَّوْمِ]

وَقَدْ بَيَّنَّا أَنَّهُ لَيْسَ الْمُرَادُ عَيْنَ الْمَرَضِ، فَإِنَّ الْمَرِيضَ الَّذِي لَا يَضُرُّهُ الصَّوْمُ لَيْسَ لَهُ أَنْ يُفْطِرَ فَكَانَ ذِكْرُ الْمَرَضِ كِنَايَةً عَنْ أَمْرٍ يَضُرُّ الصَّوْمُ مَعَهُ.

 

Ibn Nujaym, Bahr Rāiq, Kitāb al-Sawm, vol 2 p. 303

(فَصْلٌ فِي الْعَوَارِضِ)

(قَوْلُهُ: لِمَنْ خَافَ زِيَادَةَ الْمَرَضِ الْفِطْرُ) لِقَوْلِهِ تَعَالَى {فَمَنْ كَانَ مِنْكُمْ مَرِيضًا أَوْ عَلَى سَفَرٍ فَعِدَّةٌ مِنْ أَيَّامٍ أُخَرَ} [البقرة: 184] فَإِنَّهُ أَبَاحَ الْفِطْرَ لِكُلِّ مَرِيضٍ لَكِنْ الْقَطْعُ بِأَنَّ شَرْعِيَّةَ الْفِطْرِ فِيهِ إنَّمَا هُوَ لِدَفْعِ الْحَرَجِ وَتَحَقُّقُ الْحَرَجِ مَنُوطٌ بِزِيَادَةِ الْمَرَضِ أَوْ إبْطَاءِ الْبُرْءِ أَوْ إفْسَادِ عُضْوٍ ثُمَّ مَعْرِفَةُ ذَلِكَ بِاجْتِهَادِ الْمَرِيضِ وَالِاجْتِهَادُ غَيْرُ مُجَرَّدِ الْوَهْمِ بَلْ هُوَ غَلَبَةُ الظَّنِّ عَنْ أَمَارَةٍ أَوْ تَجْرِبَةٍ أَوْ بِإِخْبَارِ طَبِيبٍ مُسْلِمٍ غَيْرِ ظَاهِرِ الْفِسْقِ وَقِيلَ عَدَالَتُهُ شَرْطٌ فَلَوْ بَرَأَ مِنْ الْمَرَضِ لَكِنْ الضَّعْفُ بَاقٍ وَخَافَ أَنْ يَمْرَضَ سُئِلَ عَنْهُ الْقَاضِي الْإِمَامُ فَقَالَ الْخَوْفُ لَيْسَ بِشَيْءٍ كَذَا فِي فَتْحِ الْقَدِيرِ وَفِي التَّبْيِينِ وَالصَّحِيحُ الَّذِي يَخْشَى أَنْ يَمْرَضَ بِالصَّوْمِ فَهُوَ كَالْمَرِيضِ وَمُرَادُهُ بِالْخَشْيَةِ غَلَبَةُ الظَّنِّ كَمَا أَرَادَ الْمُصَنِّفُ بِالْخَوْفِ إيَّاهَا

 

[5] Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, Kitāb al-Sawm, vol 2 p. 427

[فَصْلٌ فِي الْعَوَارِضِ الْمُبِيحَةِ لِعَدَمِ الصَّوْمِ]

(قَوْلُهُ وَلِلشَّيْخِ الْفَانِي) أَيْ الَّذِي فَنِيَتْ قُوَّتُهُ أَوْ أَشْرَفَ عَلَى الْفِنَاءِ، وَلِذَا عَرَّفُوهُ بِأَنَّهُ الَّذِي كُلَّ يَوْمٍ فِي نَقْصٍ إلَى أَنْ يَمُوتَ نَهْرٌ، وَمِثْلُهُ مَا فِي الْقُهُسْتَانِيِّ عَنْ الْكَرْمَانِيِّ: الْمَرِيضُ إذَا تَحَقَّقَ الْيَأْسُ مِنْ الصِّحَّةِ فَعَلَيْهِ الْفِدْيَةُ لِكُلِّ يَوْمٍ مِنْ الْمَرَضِ اهـ وَكَذَا مَا فِي الْبَحْرِ لَوْ نَذَرَ صَوْمَ الْأَبَدِ فَضَعُفَ عَنْ الصَّوْمِ لِاشْتِغَالِهِ بِالْمَعِيشَةِ لَهُ أَنْ يُطْعِمَ وَيُفْطِرَ لِأَنَّهُ اسْتَيْقَنَ أَنَّهُ لَا يَقْدِرُ عَلَى الْقَضَاءِ (قَوْلُهُ الْعَاجِزُ عَنْ الصَّوْمِ) أَيْ عَجْزًا مُسْتَمِرًّا كَمَا يَأْتِي، أَمَّا لَوْ لَمْ يَقْدِرْ عَلَيْهِ لِشِدَّةِ الْحَرِّ كَانَ لَهُ أَنْ يُفْطِرَ وَيَقْضِيَهُ فِي الشِّتَاءِ فَتْحٌ (قَوْلُهُ وَيَفْدِي وُجُوبًا) لِأَنَّ عُذْرَهُ لَيْسَ بِعَرَضِيٍّ لِلزَّوَالِ حَتَّى يَصِيرَ إلَى الْقَضَاءِ فَوَجَبَتْ الْفِدْيَةُ نَهْرٌ، ثُمَّ عِبَارَةُ الْكَنْزِ وَهُوَ يَفْدِي إشَارَةٌ إلَى أَنَّهُ لَيْسَ عَلَى غَيْرِهِ الْفِدَاءُ لِأَنَّ نَحْوَ الْمَرَضِ وَالسَّفَرِ فِي عُرْضَةِ الزَّوَالِ فَيَجِبُ الْقَضَاءُ وَعِنْدَ الْعَجْزِ بِالْمَوْتِ تَجِبُ الْوَصِيَّةُ بِالْفِدْيَةِ.

(قَوْلُهُ وَلَوْ فِي أَوَّلِ الشَّهْرِ) أَيْ يُخَيَّرُ بَيْنَ دَفْعِهَا فِي أَوَّلِهِ وَآخِرِهِ كَمَا فِي الْبَحْرِ (قَوْلُهُ وَبِلَا تَعَدُّدِ فَقِيرٍ) أَيْ بِخِلَافِ نَحْوِ كَفَّارَةِ الْيَمِينِ لِلنَّصِّ فِيهَا عَلَى التَّعَدُّدِ، فَلَوْ أَعْطَى هُنَا مِسْكِينًا صَاعًا عَنْ يَوْمَيْنِ جَازَ لَكِنْ فِي الْبَحْرِ عَنْ الْقُنْيَةِ أَنَّ عَنْ أَبِي يُوسُفَ فِيهِ رِوَايَتَيْنِ وَعِنْدَ أَبِي حَنِيفَةَ لَا يُجْزِيهِ كَمَا فِي كَفَّارَةِ الْيَمِينِ، وَعَنْ أَبِي يُوسُفَ لَوْ أَعْطَى نِصْفَ صَاعٍ مِنْ بُرٍّ عَنْ يَوْمٍ وَاحِدٍ لِمَسَاكِينَ يَجُوزُ قَالَ الْحَسَنُ وَبِهِ نَأْخُذُ اهـ وَمِثْلُهُ فِي الْقُهُسْتَانِيِّ

 

Fatawa Hindiyyah, Kitāb al-Sawm, vol 1, p. 207

[الْبَابُ الْخَامِسُ فِي الْأَعْذَارِ الَّتِي تُبِيحُ الْإِفْطَارَ]

(وَمِنْهَا: كِبَرُ السِّنِّ) فَالشَّيْخُ الْفَانِي الَّذِي لَا يَقْدِرُ عَلَى الصِّيَامِ يُفْطِرُ وَيُطْعِمُ لِكُلِّ يَوْمٍ مِسْكِينًا كَمَا يُطْعِمُ فِي الْكَفَّارَةِ كَذَا فِي الْهِدَايَةِ. وَالْعَجُوزُ مِثْلُهُ كَذَا فِي السِّرَاجِ الْوَهَّاجِ. وَهُوَ الَّذِي كُلُّ يَوْمٍ فِي نَقْصٍ إلَى أَنْ يَمُوتَ كَذَا فِي الْبَحْرِ الرَّائِقِ. ثُمَّ إنْ شَاءَ أَعْطَى الْفِدْيَةَ فِي أَوَّلِ رَمَضَانَ بِمَرَّةٍ، وَإِنْ شَاءَ أَخَّرَهَا إلَى آخِرِهِ كَذَا فِي النَّهْرِ الْفَائِقِ. وَلَوْ قَدَرَ عَلَى الصِّيَامِ بَعْدَ مَا فَدَى بَطَلَ حُكْمُ الْفِدَاءِ الَّذِي فَدَاهُ حَتَّى يَجِبَ عَلَيْهِ الصَّوْمُ هَكَذَا فِي النِّهَايَةِ

 

Ibn Nujaym, Bahr Rāiq, Kitāb al-Sawm, vol 2 p. 308

(فَصْلٌ فِي الْعَوَارِضِ)

(قَوْلُهُ وَلِلشَّيْخِ الْفَانِي وَهِيَ يَفْدِي فَقَطْ) أَيْ لَهُ الْفِطْرُ وَعَلَيْهِ الْفِدْيَةُ وَلَيْسَتْ عَلَى غَيْرِهِ مِنْ الْمَرِيضِ وَالْمُسَافِرِ وَالْحَامِلِ وَالْمُرْضِعِ لِعَدَمِ وُرُودِ نَصٍّ فِيهِمْ وَوُرُودِهِ فِي الشَّيْخِ الْفَانِي وَهُوَ الَّذِي كُلَّ يَوْمٍ فِي نَقْصٍ إلَى أَنْ يَمُوتَ وَسُمِّيَ بِهِ إمَّا؛ لِأَنَّهُ قَرُبَ مِنْ الْفَنَاءِ أَوْ؛ لِأَنَّهُ فَنِيَتْ قُوَّتُهُ وَإِنَّمَا لَزِمَتْهُ بِاعْتِبَارِ شُهُودِهِ لِلشَّهْرِ حَتَّى لَوْ تَحَمَّلَ الْمَشَقَّةَ وَصَامَ كَانَ مُؤَدِّيًا وَإِنَّمَا أُبِيحَ لَهُ الْفِطْرُ لِأَجْلِ الْحَرَجِ وَعُذْرُهُ لَيْسَ بِعَرَضِ الزَّوَالِ حَتَّى يُصَارَ إلَى الْقَضَاءِ فَوَجَبَ الْفِدْيَةُ لِكُلِّ يَوْمٍ نِصْفَ صَاعٍ مِنْ بُرٍّ أَوْ زَبِيبٍ أَوْ صَاعًا مِنْ تَمْرٍ أَوْ شَعِيرٍ كَصَدَقَةِ الْفِطْرِ لَكِنْ يَجُوزُ هُنَا طَعَامُ الْإِبَاحَةِ أَكْلَتَانِ مُشْبِعَتَانِ بِخِلَافِ صَدَقَةِ الْفِطْرِ كَمَا قَدَّمْنَاهُ كَذَا فِي فَتْحِ الْقَدِيرِ وَفَتَاوَى قَاضِي خَانْ وَفِي مِعْرَاجِ الدِّرَايَةِ وَلَا يَجُوزُ فِي الْفِدْيَةِ الْإِبَاحَةُ؛ لِأَنَّهَا تَنْبَنِي عَنْ تَمْلِيكٍ. اهـ.

وَهُوَ مُخَالِفٌ لِمَا قَدَّمْنَاهُ وَيُحْمَلُ مَا فِي الْمِعْرَاجِ عَلَى الْفِدْيَةِ فِي الْحَجِّ وَلَوْ قَدَرَ عَلَى الصَّوْمِ يَبْطُلُ حُكْمُ الْفِدَاءِ؛ لِأَنَّ شَرْطَ الْخَلْفِيَّةِ اسْتِمْرَارُ الْعَجْزِ فِي الصَّوْمِ

 

Who is Responsible for Paying Zakāt on Disability Benefits?

jknfatawa1 Zakat & Charity
Who is Responsible for Paying Zakāt on Disability Benefits?

10th February 2026

 

السلام عليكم ورحمة الله وبركاته

Question: I’m calculating years of missed Zakāt and am seeking clarity regarding disability benefits that were intended for me, but received and controlled by my father, as I did not have a bank account during childhood. I was born with a disability and received government disability benefits. From birth to age 16, I was awarded Disability Living Allowance (DLA). According to the UK government website, DLA is intended for the disabled child, but the parent must apply on the child’s behalf, so my father applied for it. Although intended for me, the payments were made into my father’s bank account as I of course didn’t have a bank account then. So he received all of these funds and had full control of it. I never accessed or received this money directly. My father still always provided for me whenever I needed some money. My question is, who is responsible for paying Zakāt on the money from DVL? Is it me or my father?

 

الجواب حامداً و مصلياً

In the name of Allāh, the Most Gracious, the Most Merciful

 

Answer

Regarding your question, the individual who has complete authority over spending the money is considered its owner, making them responsible for paying Zakāt. To explain further, one must have full ownership of Zakātable wealth in order to be required to pay Zakāt. Ownership involves having actual possession as well as control over transactions and their benefits. Based on your description, it seems the funds were deposited into your father’s account and managed all the spending. As such, your father, not you, is responsible for paying Zakāt on that amount.[1]

 

[Allãh Knows Best]

Written and researched by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

 

 

[1] Mawsuah fiqhiyyah Kuwaytiyyah vol 39, p. 31 – 33

الْمِلْكُ لُغَةً – بِفَتْحِ الْمِيمِ وَكَسْرِهَا وَضَمِّهَا -: هُوَ احْتِوَاءُ الشَّيْءِ وَالْقُدْرَةُ عَلَى الاِسْتِبْدَادِ بِهِ وَالتَّصَرُّفُ بِانْفِرَادِ .

وَفِي الاِصْطِلاَحِ: يُعَبِّرُ الْفُقَهَاءُ الْمُحْدَثُونَ بِلَفْظِ الْمِلْكِيَّةِ عَنِ الْمِلْكِ، لَكِنَّ الْفُقَهَاءَ قَبْلَهُمْ يُعَبِّرُونَ بِلَفْظِ الْمِلْكِ.

وَقَدْ عَرَّفَ الْقَرَافِيُّ الْمِلْكَ – بِاعْتِبَارِهِ حُكْمًا شَرْعِيًّا – فَقَال: الْمِلْكُ حُكْمٌ شَرْعِيٌّ مُقَدَّرٌ فِي الْعَيْنِ أَوِ الْمَنْفَعَةِ، يَقْتَضِي تَمَكُّنَ مَنْ يُضَافُ إِلَيْهِ مِنَ انْتِفَاعِهِ بِالْمَمْلُوكِ وَالْعِوَضِ عَنْهُ مِنْ حَيْثُ هُوَ كَذَلِكَ . …..وَقَال ابْنُ الشَّاطِ: الْمِلْكُ هُوَ تَمَكُّنُ الإِْنْسَانِ شَرْعًا بِنَفْسِهِ أَوْ بِنِيَابَةِ مِنَ الاِنْتِفَاعِ بِالْعَيْنِ أَوْ بِالْمَنْفَعَةِ وَمِنْ أَخْذِ الْعِوَضِ، أَوْ تَمَكُّنِهِ مِنَ الاِنْتِفَاعِ خَاصَّةً…….

وَالْمِلْكُ التَّامُّ: هُوَ مِلْكُ الرَّقَبَةِ وَالْمَنْفَعَةِ، وَالْمِلْكُ النَّاقِصُ: هُوَ مِلْكُ الرَّقَبَةِ فَقَطْ، أَوِ الْمَنْفَعَةِ فَقَطْ، أَوِ الاِنْتِفَاعِ فَقَطْ.

يَقُول الزَّرْكَشِيُّ: الْمِلْكُ قِسْمَانِ: تَامٌّ وَضَعِيفٌ، فَالتَّامُّ يَسْتَتْبِعُ جَمِيعَ التَّصَرُّفَاتِ، وَالضَّعِيفُ بِخِلاَفِهِ، ثُمَّ اسْتُعْمِل مُصْطَلَحُ النَّاقِصِ أَيْضًا

 

Kasān, Badā’i Sanāi, Kitāb Zakāt, vol 2 p. 9-10

وَمِنْهَا الْمِلْكُ الْمُطْلَقُ وَهُوَ أَنْ يَكُونَ مَمْلُوكًا لَهُ رَقَبَةً وَيَدًا وَهَذَا قَوْلُ أَصْحَابِنَا الثَّلَاثَةِ

 

 

Ibn Humām, Fathul Qadeer, Kitāb al-Buyu’, vol 6 p. 248

فَالْمِلْكُ هُوَ قُدْرَةٌ يُثْبِتُهَا الشَّارِعُ ابْتِدَاءً عَلَى التَّصَرُّفِ فَخَرَجَ نَحْوُ الْوَكِيلِ

 

Shaykh Khalid Sayfullah Rahmani, Qamus al-Fiqh, vol 5, pp. 139-141,  Mufti Amim Ihsan, Maj’mu at lil Qawaid al-Fiqhiyyah, p. 296

Paying Zakāt on Money Loaned Ten Years Ago onto Someone

jknfatawa1 Zakat & Charity
Paying Zakāt on Money Loaned Ten Years Ago onto Someone

29th January 2026

 

السلام عليكم ورحمة الله وبركاته

 

Question: If I lent money out to a relative 10 years ago, I still haven’t received it back. I don’t know when I’ll get it back, as there’s no date stipulated. Must I still pay Zakāt on it over the years until he gives it or not? Also, if he happens to return it, then must I still pay Zakāt over the previous years too?

 

 الجواب حامداً و مصلياً

In the name of Allāh, the Most Gracious, the Most Merciful

 

Answer:

As a general principal, the creditor is obliged to pay Zakāt on the money he lends since he still maintains ownership of the money (even if he does not yet physically possess it) irrespective of the number of years.[1] The Zakāt due upon him can either be paid altogether at once when he receives the money, or he can pay yearly on the amount owed to him.[2] If he pays yearly, he will deduct 2.5% of the amount he lent each year until that money is returned. If he pays altogether, then he will deduct the amount the Zakāt due on him each year.[3]

Based on the above, if you lent money to a relative 10 years ago and have still not received the money back, then so long as they acknowledge that they owe you and promise to pay you, you are still obliged to pay Zakāt on the amount that you are owed. Since there is no date stipulated and you are not aware when you will receive the money back, you could either pay Zakāt yearly on the amount lent or choose to pay once the money is returned (see footnote 3 on how to calculate Zakāt on previous years). The same ruling will apply if he does happen to return the money, back to you.

If, however, the debtor refuses to acknowledge any debt owed to you or there is no way of retrieving that money and lose all hope of gaining access to it then the Zakāt of the previous years now drops because it is outside of your ownership.

 

Allāh Knows Best

 

 

Written by:  Apa Kinza          Reviewed by: Mufti Abdul Waheed

Attested by: Shaykh Mufti Saiful Islam        

JKN Fatawa Department

 

 

[1] [Bahru Raaiq sharh kanz dqaa’iq, zayn deen ibn nujaym, kitab zakah, sharth wujub zakah, vol 2, pge 223]

 قَسَّمَ أَبُو حَنِيفَةَ الدَّيْنَ عَلَى ثَلَاثَةِ أَقْسَامٍ: قَوِيٌّ، وَهُوَ بَدَلُ الْقَرْضِ، وَمَالُ التِّجَارَةِ، وَمُتَوَسِّطٌ، وَهُوَ بَدَلُ مَا لَيْسَ لِلتِّجَارَةِ كَثَمَنِ ثِيَابِ الْبِذْلَةِ وَعَبْدِ الْخِدْمَةِ وَدَارِ السُّكْنَى، وَضَعِيفٌ، وَهُوَ بَدَلُ مَا لَيْسَ بِمَالٍ كَالْمَهْرِ وَالْوَصِيَّةِ، وَبَدَلِ الْخُلْعِ وَالصُّلْحِ عَنْ دَمِ الْعَمْدِ وَالدِّيَةِ، وَبَدَلِ الْكِتَابَةِ وَالسِّعَايَةِ فَفِي الْقَوِيِّ تَجِبُ الزَّكَاةُ إذَا حَالَ الْحَوْلُ، وَيَتَرَاخَى الْقَضَاءُ إلَى أَنْ يَقْبِضَ أَرْبَعِينَ دِرْهَمًا فَفِيهَا دِرْهَمٌ، وَكَذَا فِيمَا زَادَ بِحِسَابِهِ، وَفِي الْمُتَوَسِّطِ لَا تَجِبُ مَا لَمْ يَقْبِضْ نِصَابًا، وَيُعْتَبَرُ لِمَا مَضَى مِنْ الْحَوْلِ فِي صَحِيحِ الرِّوَايَةِ، وَفِي الضَّعِيفِ لَا تَجِبُ مَا لَمْ يَقْبِضْ نِصَابًا وَيَحُولُ الْحَوْلُ بَعْدَ الْقَبْضِ عَلَيْهِ،

 

[2]  [Badai’u sanai’i fi tarteeb shari, imam al kasaani, kitab zakah, fasl sharaithu    fardiyyatu zakah, vol 2, pge 10]

وَقَالَ أَبُو يُوسُفَ وَمُحَمَّدٌ: الدُّيُونُ كُلُّهَا سَوَاءٌ، وَكُلُّهَا قَوِيَّةٌ تَجِبُ الزَّكَاةُ فِيهَا قَبْلَ الْقَبْضِ إلَّا الدِّيَةَ عَلَى الْعَاقِلَةِ وَمَالَ الْكِتَابَةِ فَإِنَّهُ لَا تَجِبُ الزَّكَاةُ فِيهَا أَصْلًا مَا لَمْ تُقْبَضْ وَيَحُولُ عَلَيْهَا الْحَوْلُ.

وَجْهُ قَوْلِهِمَا أَنَّ مَا سِوَى بَدَلِ الْكِتَابَةِ وَالدِّيَةِ عَلَى الْعَاقِلَةِ مِلْكُ صَاحِبِ الدَّيْنِ مِلْكًا مُطْلَقًا رَقَبَةً وَيَدًا؛ لِتَمَكُّنِهِ مِنْ الْقَبْضِ بِقَبْضِ بَدَلِهِ وَهُوَ الْعَيْنُ فَتَجِبُ فِيهِ الزَّكَاةُ كَسَائِرِ الْأَعْيَانِ الْمَمْلُوكَةِ مِلْكًا مُطْلَقًا إلَّا أَنَّهُ لَا يُخَاطَبُ بِالْأَدَاءِ لِلْحَالِ

 

[3] For more details on how a creditor must calculate Zakāt on previous years, click the link below.

https://jknfatawa.co.uk/how-should-a-creditor-calculate-zakat-on-the-previous-years/