Author: jknfatawa1

13^th July 2021

السلام عليكم و رحمة الله و بركاته

Question: Is it permissible to feed Non-Muslims Qurbani meat and how much portion?

الجواب حامداً و مصلياً

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

Answer:

In principle, the owner of the Qurbani animal has the choice to either retain the entire animal or to feed others. Islām however encourages Muslims to retain some of the meat and to distribute some portion onto others as was the practice amongst the noble companions. The Messenger of Allāh sallallahu alayhi wasallam himself encouraged feeding others also.[1] Jurists have generally recommended, but not compulsory, that the meat should be divided into three portions; one for themselves, one for friends and family and one for the sadaqah.[2]  As for giving some portion of the Qurbani meat to non-Muslims then it is generally permissible. [3] The following narration can be used to substantiate its permissibility. Imam Mujahid rahimahullah reports that a sheep was slaughtered for Sayyiduna Abdullah ibn ‘Amr radhiyallahu anhu by a member of his family, and when he came, he said: Did you give some to our Jewish neighbour, did you give some to our Jewish neighbour? For I heard the Messenger of Allah say: “Jibreel kept urging me to treat neighbours kindly until I thought that he would make neighbours heirs.”[4]

Therefore, it is generally permitted to feed some Qurbani meat to non-Muslims. If the Qurbani was for a vow or a penalty then it won’t be permissible.[5]

[Allāh Knows Best]

Written by:  Apa Sajeda          Reviewed by: Mufti Abdul Waheed

Attested by: Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] Sunnan Tirmidhi, Abwab al-Adhahi, No: 1505

بَابُ مَا جَاءَ أَنَّ الشَّاةَ الوَاحِدَةَ تُجْزِي عَنْ أَهْلِ البَيْتِ

سَمِعْتُ عَطَاءَ بْنَ يَسَارٍ يَقُولُ: سَأَلْتُ أَبَا أَيُّوبَ الأَنْصَارِيَّ: كَيْفَ كَانَتِ الضَّحَايَا عَلَى عَهْدِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ؟ فَقَالَ: «كَانَ الرَّجُلُ يُضَحِّي بِالشَّاةِ عَنْهُ وَعَنْ أَهْلِ بَيْتِهِ، فَيَأْكُلُونَ وَيُطْعِمُونَ حَتَّى تَبَاهَى النَّاسُ، فَصَارَتْ كَمَا تَرَى»

Kasān, Badā’i Sanāi, Kitāb al-Udhiya,   vol 5 p. 80

فَصْلٌ فِي بَيَانُ مَا يُسْتَحَبُّ قَبْلَ التَّضْحِيَةِ وَبَعْدَهَا وَمَا يُكْرَهُ

 وَيُسْتَحَبُّ لَهُ أَنْ يَأْكُلَ مِنْ أُضْحِيَّتِهِ لِقَوْلِهِ تَعَالَى – عَزَّ شَأْنُهُ – {فَكُلُوا مِنْهَا وَأَطْعِمُوا الْبَائِسَ الْفَقِيرَ} [الحج: 28] وَرُوِيَ عَنْ النَّبِيِّ – عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ – أَنَّهُ قَالَ «إذَا ضَحَّى أَحَدُكُمْ فَلْيَأْكُلْ مِنْ أُضْحِيَّتِهِ وَيُطْعِمْ مِنْهُ غَيْرَهُ»

[2] Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, Kitābus Salāh, Bāb Shurootus Salāh, vol 6 p. 328

(قَوْلُهُ وَنُدِبَ إلَخْ) قَالَ فِي الْبَدَائِعِ: وَالْأَفْضَلُ أَنْ يَتَصَدَّقَ بِالثُّلُثِ وَيَتَّخِذَ الثُّلُثَ ضِيَافَةً لِأَقْرِبَائِهِ وَأَصْدِقَائِهِ وَيَدَّخِرَ الثُّلُثَ؛ وَيُسْتَحَبُّ أَنْ يَأْكُلَ مِنْهَا، وَلَوْ حَبَسَ الْكُلَّ لِنَفْسِهِ جَازَ لِأَنَّ الْقُرْبَةَ فِي الْإِرَاقَةِ وَالتَّصَدُّقِ بِاللَّحْمِ تَطَوُّعٌ

[3] Fatawa Hindiyya, Kitābul Udhiyah, Bāb Ma Yusthabbu fil Udhiyati…, vol 5 p. 300

يهب منها ما شاء للغنى والفقير والمسلم والذمى كذا فى الغياثية

Mufti Mahmood Ganghohi, Fatwa Mahmoodiya, Kitaab Al Udhiya, Baab  Fi Kismatil Lahmi,,, Vol 17, pg 434

غیر مسلم کو قربانی کا گوشت دینا جائز ہے لیکن معاوضہ خدمت میں نہ دے

[4]  Sunnan Tirmidhi, Abwab al-Adhahi, No: 1943

بَابُ مَا جَاءَ فِي حَقِّ الجِوَارِ

1943 – حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ الأَعْلَى قَالَ: حَدَّثَنَا سُفْيَانُ بْنُ عُيَيْنَةَ، عَنْ دَاوُدَ بْنِ شَابُورَ، وَبَشِيرٍ أَبِي إِسْمَاعِيلَ، عَنْ مُجَاهِدٍ، أَنَّ عَبْدَ اللَّهِ بْنَ عَمْرٍو ذُبِحَتْ لَهُ شَاةٌ فِي أَهْلِهِ، فَلَمَّا جَاءَ قَالَ: أَهْدَيْتُمْ لِجَارِنَا اليَهُودِيِّ؟ أَهْدَيْتُمْ لِجَارِنَا اليَهُودِيِّ؟ سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: «مَا زَالَ جِبْرِيلُ يُوصِينِي بِالجَارِ حَتَّى ظَنَنْتُ أَنَّهُ سَيُوَرِّثُهُ» وَفِي البَابِ عَنْ عَائِشَةَ، وَابْنِ عَبَّاسٍ، وَأَبِي هُرَيْرَةَ، وَأَنَسٍ، وَالمِقْدَادِ بْنِ الأَسْوَدِ، وَعُقْبَةَ بْنِ عَامِرٍ، وَأَبِي شُرَيْحٍ، وَأَبِي أُمَامَةَ: هَذَا حَدِيثٌ حَسَنٌ غَرِيبٌ مِنْ هَذَا الوَجْهِ، وَقَدْ رُوِيَ هَذَا الحَدِيثُ عَنْ مُجَاهِدٍ، عَنْ عَائِشَةَ، وَأَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَيْضًا

[5] Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, Kitābus Salāh, Bāb Shurootus Salāh, vol 6 p. 327

(قَوْلُهُ وَيَأْكُلُ مِنْ لَحْمِ الْأُضْحِيَّةَ إلَخْ) هَذَا فِي الْأُضْحِيَّةَ الْوَاجِبَةِ وَالسُّنَّةِ سَوَاءٌ إذَا لَمْ تَكُنْ وَاجِبَةً بِالنَّذْرِ، وَإِنْ وَجَبَتْ بِهِ فَلَا يَأْكُلُ مِنْهَا شَيْئًا وَلَا يُطْعِمُ غَنِيًّا سَوَاءٌ كَانَ النَّاذِرُ غَنِيًّا أَوْ فَقِيرًا لِأَنَّ سَبِيلَهَا التَّصَدُّقُ وَلَيْسَ لِلْمُتَصَدِّقِ ذَلِكَ

5th July 2021

Question: How does one calculate Zakāt on savings through committee or kitty savings? It’s a type of saving scheme where a group of people contribute monthly a specific amount into a pot for a certain period and whoever’s name comes out is their turn to take the full sum. They must continue to contribute monthly to reimburse all of the members.   Appreciate if you could provide a detailed answer on this matter.

الجواب حامداً و مصلياً

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

Answer

The type of scheme you have briefly described is very common amongst South Asian Indo-Pak community. It is a scheme where members support one another to receive a large sum of money in a short period which can take up to months or years to save. Many join this scheme either for personal savings or to fulfil large financial costs such as paying off a large sum of debt, pay a deposit for a mortgage, cash their house or for other essentials. The way the scheme works is that you have members comprising of family, relatives and acquaintances who mutually contribute monthly or weekly into a pot. The number of participants vary depending on the agreed duration and the amount received. The trustee takes responsibility for safe-keeping all of the weekly or monthly contributions into a pot. The trustee then draws a list of the names of the members for each week or month and whoever’s turn it is, they receive the large sum.

To illustrate this, let’s say for instance there are 24 members; each person contributing a sum of £200 a month and the committee durations lasts up to two years from January 2021 to December 2022.[1]  The sum of £200 is collected at the 1st of every month. This means that each person receives in total £4,800 through this committee scheme. A trustee draws up a list of names of all of the members for each month and whoever’s turn it is, they receive the full amount at the beginning of the month.[2] Each participant after receiving the sum of £4,800 on their turn must continue to pay the monthly £200 until the end of term (in our example, December 2022). So long as you contribute, you are the creditor but once you’ve taken the funds on your turn, you now become the debtor. In other words, you’ve taken back what you contributed so far but now fall into debt of the remainder by taking everyone else’s monthly contribution which is why you continue to give £200 every month thereafter so to reimburse all members. Hence it is a crediting and borrowing base system. The only person who doesn’t incur any debt is the one receiving the large sum on their turn at the end as by then, the contract ends.  In short, the principle being that your initial contribution before your turn belongs to you but whatever you receive surplus to your initial contribution on your turn now belongs to someone else.  It is important to note that accessing the funds is not like a typical personal savings in one’s bank account where one can access them at any time. You only receive the large sum upon your turn.

The implication this has when calculating Zakāt on funds received through such schemes depends on the following issues namely; ownership, paying Zakāt on debt, savings utilised for essential needs and the elapsing of a complete lunar year. To explain further, firstly according to the general principle as outlined by the jurists, Zakāt becomes necessary if a person fully owns the savings by which they mean both ownership and physical possession.[3] Once the savings reach the Nisāb threshold and a complete lunar year has elapsed then Zakāt becomes obligatory except that paying it immediately is not necessary until after taking possession over it on their turn.[4] If you are the last person to receive the funds then Zakāt must be paid on the previous years as well. [5]  It is necessary to calculate Zakāt on the amount you have contributed until your turn as after that is debt. So, for instance, in light of the above example if someone receives £4,800 after twelve months then they only need to calculate Zakāt on £2,400 once a complete lunar year has passed as the remaining half is now a debt.[6]  When receiving the funds on your turn and the amount has not reached the Nisab then Zakāt is not necessary. For instance, you received the £4,800 after a month then since you have only contributed £200 only so far (which is below the current Nisab rate) it won’t be Zakatable as the remainder £4,600 is a debt.

A second important issue to be considered is whether the savings will be used for one’s essentials or not. Zakāt only applies if the savings were not used for any personal essentials. As was highlighted above that people join the committee scheme to pay off large sums to either fulfil personal debt or for their essential needs, for instance refurbishing home etc. In light of the above example if the savings despite reaching the Nisāb threshold, was used for personal essentials or to repay someone else’s debt instantly then calculating Zakāt would not be necessary at all. [7]

This now leads onto the final point that is calculating Zakāt on debt. As was explained that each member incurs a debt through this scheme on the residue amount. The monthly contribution of £200 after receiving the funds is to reimburse everyone else. The general principle is that Zakāt is not levied on debt however, contemporary scholars have distinguished between long-term and short-term debt. Long-term debt refers to debt owed beyond twelve months and short-term debt are those debts owed within 12 months. The general view is that only short-term debts are deductible from Zakāt but Zakāt must be calculated on long-term debts, debts that remain with the person beyond twelve months.[8] Going by the above example, if for instance a person received £4,800 after three months then excluding the £600, they will deduct from the remaining £4,200 debt the £200 monthly payment until that year’s Zakāt due date within 12 months. The remaining debt beyond that which is classed as long-term debt will not be deductible i.e.  Zakāt must be paid on it in addition to the £600. In another scenario, for instance a person receives £4,800 after fifteen months then besides the £3,000 (the total savings) the residue debt of £1,800 if paid within the year then will be deducted from Zakāt.

The above was a general guide to calculating Zakāt on committee funds. We have tried simplifying as much as possible to avoid overcomplicating its understanding.  It is appreciated that only those involved in the scheme are able to relate to the examples given. What is important to remember is that how you classify the funds has implications on the ruling of Zakāt. The funds received on your turn is a combination of savings and debt provided you are not the last person on the list to receive it. Zakāt however will not apply if all of the funds are used to fulfil basic needs before your Zakāt due date within twelve months according to the lunar calendar. In the case of confusion, it is recommended to speak to a reliable and experienced Mufti for further clarification regarding your specific matter.

 [Allãh Knows Best]

Written and researched by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] In most committee schemes, the duration extends when more people intend to join which increases the savings.

[2] Some trustees instead of drawing up a list prioritise those in need to receive the full savings at the beginning of the month.

[3] Fatawa Hindiyyah, Kitāb al-Zakat, vol 1, p. 170

الْبَابُ الْأَوَّلُ فِي تَفْسِيرِهَا وَصِفَتِهَا وَشَرَائِطِهَا

مِنْهَا الْمِلْكُ التَّامُّ وَهُوَ مَا اجْتَمَعَ فِيهِ الْمِلْكُ وَالْيَدُ وَأَمَّا إذَا وُجِدَ الْمِلْكُ دُونَ الْيَدِ كَالصَّدَاقِ قَبْلَ الْقَبْضِ أَوْ وُجِدَ الْيَدُ دُونَ الْمِلْكِ كَمِلْكِ الْمُكَاتَبِ وَالْمَدْيُونِ لَا تَجِبُ فِيهِ الزَّكَاةُ كَذَا فِي السِّرَاجِ الْوَهَّاجِ

Ibn Nujaym, Bahr Rāiq, Kitāb al-Zakat, vol 2 p. 218

شُرُوط وُجُوب الزَّكَاة

وَأَطْلَقَ الْمِلْكَ فَانْصَرَفَ إلَى الْكَامِلِ، وَهُوَ الْمَمْلُوكُ رَقَبَةً وَيَدًا فَلَا يَجِبُ عَلَى الْمُشْتَرِي فِيمَا اشْتَرَاهُ لِلتِّجَارَةِ قَبْلَ الْقَبْضِ، وَلَا عَلَى الْمَوْلَى فِي عَبْدِهِ الْمُعَدِّ لِلتِّجَارَةِ إذَا أَبَقَ لِعَدَمِ الْيَدِ، وَلَا الْمَغْصُوبِ، وَلَا الْمَجْحُودِ إذَا عَادَ إلَى صَاحِبِهِ كَذَا فِي غَايَةِ الْبَيَانِ، وَلَا يَلْزَمُ عَلَيْهِ ابْنُ السَّبِيلِ؛ لِأَنَّ يَدَ نَائِبِهِ كَيَدِهِ كَذَا فِي مِعْرَاجِ الدِّرَايَةِ، وَمِنْ مَوَانِعِ الْوُجُوبِ الرَّهْنُ إذَا كَانَ فِي يَدِ الْمُرْتَهِنِ لِعَدَمِ مِلْكِ الْيَدِ

Kasān, Badā’i Sanāi, Kitāb al-Zakat, vol 2 p. 9

فَصْلٌ الشَّرَائِطُ الَّتِي تَرْجِعُ إلَى الْمَالِ

وَمِنْهَا الْمِلْكُ الْمُطْلَقُ وَهُوَ أَنْ يَكُونَ مَمْلُوكًا لَهُ رَقَبَةً وَيَدًا وَهَذَا قَوْلُ أَصْحَابِنَا الثَّلَاثَةِ، وَقَالَ زُفَرُ: ” الْيَدُ لَيْسَتْ بِشَرْطٍ ” وَهُوَ قَوْلُ الشَّافِعِيِّ فَلَا تَجِبُ الزَّكَاةُ فِي الْمَالِ الضِّمَارِ عِنْدَنَا خِلَافًا لَهُمَا.

[4] One may however choose to pay it in advance if they want to that is

[5] This is the general rule otherwise one may choose to pay beforehand if they wish.

Kasān, Badā’i Sanāi, Kitāb al-Zakat, vol 2 p. 9

فَصْلٌ الشَّرَائِطُ الَّتِي تَرْجِعُ إلَى الْمَالِ

وَتَجِبُ الزَّكَاةُ فِي الدَّيْنِ مَعَ عَدَمِ الْقَبْضِ، وَتَجِبُ فِي الْمَدْفُونِ فِي الْبَيْتِ فَثَبَتَ أَنَّ الزَّكَاةَ وَظِيفَةُ الْمِلْكِ وَالْمِلْكُ مَوْجُودٌ فَتَجِبُ الزَّكَاةُ فِيهِ إلَّا أَنَّهُ لَا يُخَاطَبُ بِالْأَدَاءِ لِلْحَالِ لِعَجْزِهِ عَنْ الْأَدَاءِ لِبُعْدِ يَدِهِ عَنْهُ وَهَذَا لَا يَنْفِي الْوُجُوبَ كَمَا فِي ابْنِ السَّبِيلِ.

Ibn Nujaym, Bahr Rāiq, Kitāb al-Zakat, vol 2 p. 225

شُرُوط وُجُوب الزَّكَاة

وَقَدَّمْنَا أَنَّ الْمَبِيعَ قَبْلَ الْقَبْضِ لَا تَجِبُ زَكَاتُهُ عَلَى الْمُشْتَرِي وَذَكَرَ فِي الْمُحِيطِ فِي بَيَانِ أَقْسَامِ الدَّيْنِ أَنَّ الْمَبِيعَ قَبْلَ الْقَبْضِ، قِيلَ: لَا يَكُونُ نِصَابًا؛ لِأَنَّ الْمِلْكَ فِيهِ نَاقِصٌ بِافْتِقَادِ الْيَدِ، وَالصَّحِيحُ أَنَّهُ يَكُونُ نِصَابًا؛ لِأَنَّهُ عِوَضٌ عَنْ مَالٍ كَانَتْ يَدُهُ ثَابِتَةً عَلَيْهِ، وَقَدْ أَمْكَنَهُ احْتِوَاءُ الْيَدِ عَلَى الْعِوَضِ فَتُعْتَبَرُ يَدُهُ بَاقِيَةً عَلَى النِّصَابِ بِاعْتِبَارِ التَّمَكُّنِ شَرْعًا اهـ فَعَلَى هَذَا قَوْلُهُمْ: لَا تَجِبُ الزَّكَاةُ مَعْنَاهُ قَبْلَ قَبْضِهِ

وَأَمَّا بَعْدَ قَبْضِهِ فَتَجِبُ زَكَاتُهُ فِيمَا مَضَى كَالدَّيْنِ الْقَوِيِّ،

[6] So the remaining 12 months of £200 will be deducted from their Zakat calculation.

[7]  Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, Kitāb al-Zakat, vol 2 p. 260

(فَارِغٍ عَنْ دَيْنٍ لَهُ مُطَالِبٌ مِنْ جِهَةِ الْعِبَادِ)

قَوْلُهُ فَارِغٍ عَنْ دَيْنٍ) بِالْجَرِّ صِفَةٌ نِصَابٍ، وَأَطْلَقَهُ فَشَمِلَ الدَّيْنَ الْعَارِضَ كَمَا يَذْكُرُهُ الشَّارِحُ وَيَأْتِي بَيَانُهُ، وَهَذَا إذَا كَانَ الدَّيْنُ فِي ذِمَّتِهِ قَبْلَ وُجُوبِ الزَّكَاةِ، فَلَوْ لَحِقَهُ بَعْدَهُ لَمْ تَسْقُطْ الزَّكَاةُ لِأَنَّهَا ثَبَتَتْ فِي ذِمَّتِهِ فَلَا يُسْقِطُهَا مَا لَحِقَ مِنْ الدَّيْنِ بَعْدَ ثُبُوتِهَا جَوْهَرَةٌ

vol 2 p. 262

(وَ) فَارِغٍ (عَنْ حَاجَتِهِ الْأَصْلِيَّةِ) لِأَنَّ الْمَشْغُولَ بِهَا كَالْمَعْدُومِ

قَوْلُهُ: وَفَارِغٍ عَنْ حَاجَتِهِ الْأَصْلِيَّةِ) أَشَارَ إلَى أَنَّهُ مَعْطُوفٌ عَلَى قَوْلِهِ عَنْ دَيْنٍ (قَوْلُهُ وَفَسَّرَهُ ابْنُ مَلَكٍ) أَيْ فَسَّرَ الْمَشْغُولَ بِالْحَاجَةِ الْأَصْلِيَّةِ وَالْأَوْلَى فَسَّرَهَا، وَذَلِكَ حَيْثُ قَالَ: وَهِيَ مَا يَدْفَعُ الْهَلَاكَ عَنْ الْإِنْسَانِ تَحْقِيقًا كَالنَّفَقَةِ وَدُورِ السُّكْنَى وَآلَاتِ الْحَرْبِ وَالثِّيَابِ الْمُحْتَاجِ إلَيْهَا لِدَفْعِ الْحَرِّ أَوْ الْبَرْدِ أَوْ تَقْدِيرًا كَالدَّيْنِ، فَإِنَّ الْمَدْيُونَ مُحْتَاجٌ إلَى قَضَائِهِ بِمَا فِي يَدِهِ مِنْ النِّصَابِ دَفْعًا عَنْ نَفْسِهِ الْحَبْسَ الَّذِي هُوَ كَالْهَلَاكِ وَكَآلَاتِ الْحِرْفَةِ وَأَثَاثِ الْمَنْزِلِ وَدَوَابِّ الرُّكُوبِ وَكُتُبِ الْعِلْمِ لِأَهْلِهَا فَإِنَّ الْجَهْلَ عِنْدَهُمْ كَالْهَلَاكِ، فَإِذَا كَانَ لَهُ دَرَاهِمُ مُسْتَحَقَّةٌ بِصَرْفِهَا إلَى تِلْكَ الْحَوَائِجِ صَارَتْ كَالْمَعْدُومَةِ، كَمَا أَنَّ الْمَاءَ الْمُسْتَحَقَّ بِصَرْفِهِ إلَى الْعَطَشِ كَانَ كَالْمَعْدُومِ وَجَازَ عِنْدَهُ التَّيَمُّمُ.

[8] For more details on this see our fatwa

Zakāt on Long Term Loans – JKN Fatawa

30^th June 2021

السلام عليكم و رحمة الله و بركاته

Question: My younger sister is a widow with two children. She has a job which can pay for her daughters fees only. She lives with her in-law who although are considerate but have financial limitations themselves. They do not finance her in any way. She comes to visit sometimes with my mother who is also a widow & cannot support her financially. We have no brothers and she cannot pay for her other living expenses because her salary is not enough. The bedroom set and TV in her room it’s from when her husband was alive. The jewellery that she has from her dowry and her husband belong now to her daughters. Both the daughter are minors now. My sister has also health issues like asthma. She is very proud and never asks for anything from us. I wanted to ask if she is eligible for Zakāt or not? As a sister is it not my first obligation towards relative. I am a housewife & my husband is the bread earner

الجواب حامداً و مصلياً

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

Answer: In reference to your query, the general principle is that anyone who has additional savings equal or above the threshold of Nisāb or assets beyond their basic necessities; house, basic furniture, clothing and conveyance equivalent to the Nisāb value is considered rich and not eligible for Zakāt. It is only that person who possesses earnings equal or below the threshold of Nisāb or household assets but utilised for their daily essentials and have nothing thereafter who are eligible for Zakāt.[1]

Concerning your case, the dowry that was given to your sister at the time of marriage belongs to her unless she has fully gifted it to her daughters and is not in her possession anymore.[2]

She will calculate the value of the TV and any excess belongings she has in her possession.  If all of this combined reaches the value of Nisāb (612.35 grams of silver or 87.479 grams of gold) or any currency that equals this amount) then she is not eligible for Zakāt.[3] If however, those excess assets do not value to the Nisāb given above then she would be eligible to receive Zakāt. As a sister, you are allowed to give your Zakāt to her and in doing so it will be more rewarding. [4]

[Allāh Knows Best]

Written by:  Mufti Anas Mullah        Reviewed by: Mufti Abdul Waheed

Attested by: Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1]  Ibn Nujaym, Al Bahr al Raiq, Kitabuz Zakaat, vol 2, p 258

وَالْأَوْلَى أَنْ يُفَسَّرَ الْفَقِيرُ بِمَنْ لَهُ مَا دُونَ النِّصَابِ كَمَا فِي النُّقَايَةِ أَخْذًا مِنْ قَوْلِهِمْ يَجُوزُ دَفْعُ الزَّكَاةِ إلَى مَنْ يَمْلِكُ مَا دُونَ النِّصَابِ أَوْ قَدْرَ نِصَابٍ غَيْرِ تَامٍّ، وَهُوَ مُسْتَغْرِقٌ فِي الْحَاجَةِ، وَلَا خِلَافَ فِي أَنَّهُمَا صِنْفَانِ هُوَ الصَّحِيحُ؛

[2] Raddul Muhtaar, Kitabuz Zakaat, Bab al Masraf, vol 2, p 339

 أَيْ مَصْرِفِ الزَّكَاةِ وَالْعُشْرِ، وَأَمَّا خُمُسُ الْمَعْدِنِ فَمَصْرِفُهُ كَالْغَنَائِمِ (هُوَ فَقِيرٌ، وَهُوَ مَنْ لَهُ أَدْنَى شَيْءٍ) أَيْ دُونَ نِصَابٍ أَوْ قَدْرُ نِصَابٍ غَيْرِ نَامٍ مُسْتَغْرِقٍ فِي الْحَاجَةِ.(وَمِسْكِينٌ مَنْ لَا شَيْءَ لَهُ) عَلَى الْمَذْهَبِ، – لِقَوْلِهِ تَعَالَى {أَوْ مِسْكِينًا ذَا مَتْرَبَةٍ} [البلد: ١٦]- وَآيَةُ السَّفِينَةِ لِلتَّرَحُّمِ

[3] [3] Fatawa Hindiyya, Kitabuz Zakaat, Bab al Masarif, vol 1, p 187

(مِنْهَا الْفَقِيرُ) وَهُوَ مَنْ لَهُ أَدْنَى شَيْءٍ وَهُوَ مَا دُونَ النِّصَابِ أَوْ قَدْرُ نِصَابٍ غَيْرُ نَامٍ وَهُوَ مُسْتَغْرَقٌ فِي الْحَاجَةِ فَلَا يُخْرِجُهُ عَنْ الْفَقِيرِ مِلْكُ نُصُبٍ كَثِيرَةٍ غَيْرِ نَامِيَةٍ إذَا كَانَتْ مُسْتَغْرَقَةً بِالْحَاجَةِ كَذَا فِي فَتْحِ الْقَدِيرِ. التَّصَدُّقُ عَلَى الْفَقِيرِ الْعَالِمِ أَفْضَلُ مِنْ التَّصَدُّقِ عَلَى الْجَاهِلِ كَذَا فِي الزَّاهِدِيِّ.

[4] Al Bahr al Raaiq, Kitab uz Zakaata, Bab al Massarif, vol2, p262

قَوْلُهُ وَأَصْلِهِ، وَإِنْ عَلَا وَفَرْعِهِ، وَإِنْ سَفَلَ) بِالْجَرِّ أَيْ لَا يَجُوزُ الدَّفْعُ إلَى أَبِيهِ وَجَدِّهِ، وَإِنْ عَلَا، وَلَا إلَى وَلَدِهِ وَوَلَدِ وَلَدِهِ، وَإِنْ سَفَلَ؛ لِأَنَّ الْمَنْفَعَةَ لَمْ تَنْقَطِعْ عَنْ الْمِلْكِ مِنْ كُلِّ وَجْهٍ كَمَا قَدَّمَهُ فِي تَعْرِيفِ الزَّكَاةِ؛ لِأَنَّ الْوَاجِبَ عَلَيْهِ الْإِخْرَاجُ عَنْ مِلْكِهِ رَقَبَةً وَمَنْفَعَةً، وَلَمْ يُوجَدْ فِي الْأُصُولِ وَالْفُرُوعِ الْإِخْرَاجُ عَنْ مِلْكِهِ مَنْفَعَةً وَإِنْ وَجَدَ رَقَبَةً، وَفِي عَبْدِهِ وُجِدَ الْإِخْرَاجُ مَنْفَعَةً لَا رَقَبَةً كَذَا فِي الْمُسْتَصْفَى، وَفِيهِ إشَارَةٌ إلَى أَنَّ هَذَا الْحُكْمَ لَا يَخُصُّ الزَّكَاةَ بَلْ كُلُّ صَدَقَةٍ وَاجِبَةٍ لَا يَجُوزُ دَفْعُهَا لَهُمْ كَأَحَدِ الزَّوْجَيْنِ كَالْكَفَّارَاتِ وَصَدَقَةِ الْفِطْرِ وَالنُّذُورِ، وَقُيِّدَ بِأَصْلِهِ وَفَرْعِهِ؛ لِأَنَّ مَنْ سِوَاهُمْ مِنْ الْقَرَابَةِ يَجُوزُ الدَّفْعُ لَهُمْ، وَهُوَ أَوْلَى لِمَا فِيهِ مِنْ الصِّلَةِ مَعَ الصَّدَقَةِ كَالْإِخْوَةِ وَالْأَخَوَاتِ وَالْأَعْمَامِ وَالْعَمَّاتِ وَالْأَخْوَالِ وَالْخَالَاتِ الْفُقَرَاءِ وَلِهَذَا قَالَ فِي الْفَتَاوَى الظَّهِيرِيَّةِ: يَبْدَأُ فِي الصَّدَقَاتِ بِالْأَقَارِبِ ثُمَّ الْمَوَالِي ثُمَّ الْجِيرَانِ