Author: jknfatawa1

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/

 

The Minimum Number of Congregants for Jumu’ah

jknfatawa1 Salah
The Minimum Number of Congregants for Jumu’ah

20th January 2026

 

السَّلَامُ عَلَيْكُمْ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُه

Question: In the Hanafi fiqh, we need total of 4 persons for Jumu’ah. For example, in army we try to find Muslims and we only have 3, can we take the opinion of Imam Abu Yusuf of 3 persons and do Jumu’ah?

 

الْجَوَابُ حَامِدًا وَمُصَلِّيًا

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

Answer: The minimum number required for the validity of Jumuʿah according to Imam Abu Hanifah rahimahullah and Imam Muhammad rahimahullah is three people besides the Imam (i.e. four in total). According to Imam Abu Yusuf rahimahullah, two people besides the Imam is sufficient (i.e. three in total). The relied upon (muʿtamad) position in the Hanafi School is the position of Imam Abu Hanifah rahimahullah and Imam Muhammad rahimahullah. Therefore, if only three Muslims in total are present (including the Imam), then Jumuʿah should not be performed; instead, they must pray Zuhr Salah. [1]  As a default, the relied upon position must be adopted. Adopting a position contrary to the relied upon one in the school is not permitted unless in cases of necessity. You must therefore, pray Zuhr in the case of not having minimum three congregants. [2]

 

Allāh Knows Best

 

Written by:  Maulana Nabil Ahmed         Reviewed by: Mufti Abdul Waheed

Attested by: Shaykh Mufti Saiful Islam      

JKN Fatawa Department

 

 

[1] Bada’i as Sana’i  kitabus Salah, babul Jumuah vol 1, page 268

وَأَمَّا الْكَلَامُ مَعَ أَصْحَابِنَا فَوَجْهُ قَوْلِ أَبِي يُوسُفَ إنْ شُرِطَ أَدَاءُ الْجُمُعَةِ بِجَمَاعَةٍ وَقَدْ وُجِدَ؛ لِأَنَّهُمَا مَعَ الْإِمَامِ ثَلَاثَةٌ وَهِيَ جَمْعٌ مُطْلَقٌ وَلِهَذَا يَتَقَدَّمُهُمَا الْإِمَامُ وَيَصْطَفَّانِ خَلْفَهُ وَلَهُمَا أَنَّ الْجَمْعَ الْمُطْلَقَ شَرْطُ انْعِقَادِ الْجُمُعَةِ فِي حَقِّ كُلِّ وَاحِدٍ مِنْهُمْ، وَشَرْطُ جَوَازِ صَلَاةِ كُلِّ وَاحِدٍ مِنْهُمْ يَنْبَغِي أَنْ يَكُونَ سِوَاهُ فَيَحْصُلَ هَذَا الشَّرْطُ ثُمَّ يُصَلِّي، وَلَا يَحْصُلُ هَذَا الشَّرْطُ إلَّا إذَا كَانَ سِوَى الْإِمَامِ ثَلَاثَةٌ إذْ لَوْ كَانَ مَعَ الْإِمَام ثَلَاثَةٌ لَا يُوجَدُ فِي حَقِّ كُلِّ وَاحِدٍ مِنْهُمْ إلَّا اثْنَانِ وَالْمُثَنَّى لَيْسَ بِجَمْعٍ مُطْلَقٍ،

 

[2]  Rasmul Mufti.

لا يُعمل بالقول المرجوح إلا لضرورة

 

If Everything is Decreed then why Should Some People go to Hell?

jknfatawa1 Belief
If Everything is Decreed then why Should Some People go to Hell?

20th January 2026

السلام عليكم و رحمة الله و بركاته

Question: If everything is decreed for everyone’s destiny then why should some people go to hell? Is it fair that Allāh has already decided where their final abode is?

 

الجواب حامداً و مصلياً

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

Answer: In response to your inquiry, belief in divine decree is firmly established in Islam. Divine decree is a manifestation of Allāh’s Infinite knowledge of His creation. Allāh knew all things; their lifespan, provision, deeds, birth, death and their outcomes, before bringing them into existence and recorded them according to His knowledge, will and wisdom. This belief does not mean that humans are forced to act, nor does it imply injustice on Allāh’s part.[1] Human beings possess intellect to make certain choices and given some control over them to do right and wrong under Allāh’s will, and hence they act accordingly and will be judged by their deeds. For this reason, reward and punishment are connected to what people choose to do.[2] If someone is decreed to go to hell then it is because of their own actions.

Allāh enables each person to follow the path they incline towards. According to a prophet narration, each person is facilitated for those actions they are destined for. Those who seek guidance are assisted with good deeds and those who turn away from guidance indulge in sins. [3]

It is important to note that accountability applies to actions done knowingly and intentionally. Mistakes, forgetfulness, and actions done under compulsion are not punished. Allāh does not hold into account nor punish those actions beyond one’s natural capacity. The people of Hell are punished because of their disbelief, rebellion or sins after when guidance has been made clear to them.[4]

 

 

[Allāh Knows Best]

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

Attested by: Shaykh Mufti Saiful Islam

JKN Fatawa Department

 

 

[1] Quran, Surah Qamar, Ayah 49.

اِناَّ كُلًَّ شَيْءٍ خَلَقْناهُ بِقَدْرٍ.

 

Sahih Muslim, Vol 1, Hadith 8.

قال النبي ﷺ أن تؤمن بالله وملائكته ورسله واليوم الآخر وتؤمن بالقدر خيره و شرّه.

 

Imam al-Tahawi, Sharah-Al Aqidah Al-Tahawi, pg 20-25.

وعلم الله تعالى ما العباد عاملون قبل أن يخلقهم.

 

Sahih Bukhari, Vol 5, Hadith 3208.

قال النبي ﷺ فيكتب رزقه و أجله و عمله و شقي أو سعيد.

 

Quran, Surah Hadid, Ayah 22.

مَا اَصاَبَ مِنْ مُصِيْبَةٍ فِيً الأرضِ وَ لَا اَنْفُسِهكُم اِلَّا فِي كِتاَبٍ مِنْ قَبْلَ اَنْ نّبْرَأَهَا.

 

[2] Quran, Surah Kahf, Ayah 29.

فَمَنْ شاءَ فَلْيُؤمِنْ وَ مَنْ شَاءَ فَلْيَكْفُر.

 Quran, Surah Al-Bakra, Ayah 286.

لَا يُكَّلِفُ اللهُ نَفْساً اِلَّا وُسْعَها.

 

 

[3] Sahih Bukhari, Vol 6, Hadith 4949.

قال رسول اللهُ ﷺ اعملوا فكل ميسر لما خلق له.

 

 

[4] Sunan Ibne Majah, Vol 3, Hadith 2045.

قال رسول اللهُ ﷺ إن الله تجاوز لي عن أمتي الخطاً والنسيان وما استكرهوا عليه

Quran, Surah Al-Nisa, Ayah 40.

اِنَّ اللهَ لَا يُظْلِمُ مِثْقاَلَ ذَرَّةٍ .

Quran, Fussilat, Ayah 46.

وَمَا رَبُّكَ بِظَّلامٍ لِلعَبِيْدِ.

Optical Aid and Moon Sighting A Critical

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What to Do If You Menstruate Before Ihrām?

jknfatawa1 Homepage Featured Q&As, Women ,

7th January 2026

السلام عليكم و رحمة الله و بركاته

 Question: I am 14 years old, and I am due to travel for Umrah tomorrow. We will be spending 5 days in Makkah and two days in Madīnah and then return home. I have just started my first day of my period. What am I supposed to do if my periods extend to more than 5 days? Should I not make the intention of Ihrām at all and if I do, must I discard it and how?

 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 it is not allowed for anyone to cross the Mīqāt (boundary) without being in the state of Ihrām. This ruling applies regardless of one enters it with the intention of Umrah or Hajj. Crossing the boundary without Ihrām makes one liable of dam (offering a compensatory sacrifice of a sheep, goat, or one-seventh share of a large animal).[1] The ruling also applies to menstruating women.[2]

Based on your enquiry, crossing the boundary without Ihrām is not an option for you. You must enter Ihrām and during your stay, you will remain in this state whilst adhering to the laws of Ihrām as purity is necessary for Tawāf. [3] If you become clean in time, you will perform ghusl and then perform your Umrah. Otherwise, you may exit the Ihrām as a last resort (should your menses continue throughout your stay), give the penalty of a dam and perform your Umrah as Qadhā at your earliest opportunity.

 

[Allāh Knows Best]

 

Written by:  Apa Kinza          Reviewed by: Mufti Abdul Waheed

Attested by: Shaykh Mufti Saiful Islam        

JKN Fatawa Department

 

 

[1] [Al Binayah sharhul Hidayah, Badru Deen Al Ayni, kitab Hajj, fasl dukhulul afaaqi makkata bighayri ihram, vol 4, pge 143]

 بخلاف ما إذا قصد أداء النسك) ش: أي الحج والعمرة، حيث لا يجوز دخوله بلا إحرام ولا مجاوزة الميقات بالإحرام إن خرج عن الميقات م: (لأنه يتحقق أحيانا) ش: أي لأن قصد من كان داخل الميقات أن النسك متحقق في بعض الأحيان

 

[2] Fatawah hindiyyah alamgheeriyyah, muhammad awrnak alamgheer, kitab hajj, baab fi mawaqeetul ihram, vol 1, pge 221]

 بَابِ دُخُولِ مَكَّةَ بِغَيْرِ إحْرَامٍ

وَلَا يَجُوزُ لِلْآفَاقِيِّ أَنْ يَدْخُلَ مَكَّةَ بِغَيْرِ إحْرَامٍ نَوَى النُّسُكَ أَوْ لَا وَلَوْ دَخَلَهَا فَعَلَيْهِ حَجَّةٌ أَوْ عُمْرَةٌ كَذَا فِي مُحِيطِ السَّرَخْسِيِّ فِي

 

 

[3] [Fathul Qadeer lil kamaal ibn humaam, Ibn Humaam, kitab Taharah, baab haydh wa istihadha, vol 1, pge 166]

قَوْلُهُ وَلَا تَطُوفُ بِالْبَيْتِ) لِأَنَّهُ فِي الْمَسْجِدِ فَيَحْرُمُ، وَلَوْ فَعَلَتْهُ الْحَائِضُ كَانَتْ عَاصِيَةً مُعَاقَبَةً وَتَتَحَلَّلُ بِهِ مِنْ إحْرَامِهَا لِطَوَافِ الزِّيَارَةِ وَعَلَيْهَا بَدَنَةٌ كَطَوَافِ الْجُنُبِ، هَذَا وَالْأَوْلَى عَدَمُ الِاقْتِصَارِ عَلَى التَّعْلِيلِ الْمَذْكُورِ، فَإِنَّ حُرْمَةَ الطَّوَافِ جُنُبًا لَيْسَ مَنْظُورًا فِيهِ إلَى دُخُولِ الْمَسْجِدِ بِالذَّاتِ، بَلْ لِأَنَّ الطَّهَارَةَ وَاجِبَةٌ فِي الطَّوَافِ، فَلَوْ لَمْ يَكُنْ ثَمَّةَ مَسْجِدٍ حَرُمَ عَلَيْهَا الطَّوَافُ

Can Dua Change Taqdeer (Fate)?

jknfatawa1 Belief

12th December 2025

السلام عليكم و رحمة الله و بركاته

Question: Does Dua change taqdeer? I heard somewhere it does so could you provide evidence from Hadith for this?  If so, does that mean by doing dua if death was written for you, then by doing dua you can extend your life? Or by doing dua, if illness was written for you, that you can stop illness happening?

الجواب حامداً و مصلياً

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

Answer: In response to your inquiry, dua is among the most effective means through which Allah may repel or delay certain manifestations of taqdeer (divine decree). This is established from Hadith in which Prophet sallallahu alayhi wasallam stated: ‘Nothing repels Divine decree except dua’[1]

It must be understood that Allāh Almighty’s decree is of two kinds: one which is absolute and unchangeable, and the other which is conditional, wherein outcomes are dependent on certain causes such as dua, charity, repentance, and maintaining ties of kinship. The Hadith is referring to conditional decree.[2]

Allāh Almighty already knows from His eternal knowledge whether a person will make dua and the effect of that dua. He may, through barakah of dua and righteous deeds, remove or delay a calamity, avert illness, or bless a person’s life with beneficial years. This does not mean that Allah’s eternal knowledge or absolute decree changes. Rather, the dua itself was written as part of decree and serves as a cause for the resulting outcome.

If calamity or illness has been written in a conditional form, Allāh may, through dua, repentance, good actions, remove or postpone that hardship. Likewise, with dua and righteousness, a person’s life may be extended in the sense of being blessed with productive and peaceful years, or causes of death may be averted by the will of Allah. Acceptance of dua rests solely with Allah’s wisdom. Dua is both an act of worship and a means decreed by Allah for the attainment of His mercy.

[Allāh Knows Best]

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

Attested by: Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] Tirmidhi, Hadith no. 2139.

لا يرد القدر إلا الدعاء

 

[2] Sharah Sahih Muslim, Vol 16, pg 208-209.

قال النووي رحمه الله: قال العلماء: هذا في القدر المعلق  الذي تكتبه الملائكة، أما القدر المبرم فلا تبديل فيه.

 

Ibne HajarAsklani, Fath-Al-Bari, Vol 10, pg 417.

قال ابن حجر العسقلاني رحمه الله: والمراد بزيادة العمر: الزيادة في القدر المعلق، أما القدر المبرم فلا يقع فيه تغيير.

 

Imam al-Tahawi, Sharah-Al Aqidah Al-Tahawiyyah, pg 266-267.

قال ابن أبي العز الحنفي: وقد دلت النصوص على أن من القضاء ما هو مبرم لا يغير، ومنه ما هو معلق بالاسباب.

 

 

 

Is Dropshipping Permissible?

jknfatawa1 Business, Finance

                                                                       21st November 2025

Question: I want to set up a dropshipping business; however, I have been informed that Islamicaly it is not permissible. Please clarify if in the Shari’ah, it is permissible or not?

 

 الجواب حامداً و مصلياً

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

Answer

Regarding your query, the current dropshipping method does not comply with Shari’ah principles and therefore, not permissible. The reasons are outlined below, but first, here’s how the process works. Dropshipping is an online retail model in which a seller offers products to customers without owning any inventory. The dropshipper creates an online retail store, markets products on his website and decides the prices. His account is connected to one or more suppliers who handle storage and stock management. When a customer places an order and pays in full on the website, the supplier receives the order, packages the product and ships it directly to the customer. Both the package details and invoice display the seller’s information, not that of the supplier. The dropshipper serves as the primary contact for customers, collects payments, remits a portion to the supplier and retains the remainder as profit. Dropshipping has become a growing market for convenience as it eliminates many retail challenges such as buying, storing and shipping inventory. All what the dropshipper does is to manage customer enquiries, customer satisfaction and ensuring the smooth running of the sale.[1]

We learn that the dropshipper acts as an independent retailer who decides the price and sells products without actually owning them. In the Shari’ah, selling a commodity without owning it is not permissible. Sayyiduna Abdullah Ibn Abbas radhiyallahu anhu reports that the Messenger of Allāh sallallahu alayhi wasallam said, “Whoever purchases food then he must not sell it until he owns it.”[2] Sayyiduna Hakim ibn Hizam radhiyallahu anhu reports that he once asked, ‘O Messenger of Allāh! A man comes to me wanting to buy that is not with me. Shall I purchase it for him from the market?” He said, “Do not sell what is not with you.”[3]

The first hadith uses the term qabdh, meaning complete control of the item and unrestricted transaction as an independent party. The modes of possession vary from culture to culture and in our context, it implies the product is under your name and have full control of its transaction when owned.[4] This is not achieved during the sale because the stock is not in his possession, and therefore the sale won’t be valid. The reasons for its prohibition are many, but two are relevant.  The first is gharar which refers to the risk of uncertain involved when selling an item without ownership. The second rationale pertains to deriving profit from an item without assuming liability (ribh ma lam yadhman) should the item be lost or destroyed.[5] If an item is damaged or destroyed, the legal responsibility falls on the supplier who owns the inventory, not the dropshipper. The dropshipper simply acts as the seller of record and handles customer inquiries and sales transactions. Engaging in such transaction results in a void transaction (bayi’ fasid).[6]  The above impermissibility can be rectified by following one of the below models.

The first option is the dropshipper should avoid completing the transaction before owning the item. Instead, he agrees to sell a product to a potential customer without receiving full payment upfront (or just take a small deposit to secure the agreement). Once the dropshipper acquires the commodity, then they can finalize the sale by collecting the remaining payment and then dispatching the item to the customer.[7] The second option is the dropshipper to act as an agent on behalf of the company/supplier,[8] by signing a formal contract with them to act as their representative and so he is contracting the sale on their behalf. Alternatively, the amount he collects from the customer becomes a security deposit and once he receives the product from the suppliers, he then contracts the sale on their behalf. A third approach involves serving as a broker for the supplier, earning a commission by facilitating transactions between the supplier and the customer. The dropshipper receives a fixed percentage from each sale generated through his marketing efforts, thereby driving increased buyer interest in the supplier’s products.[9]

Another proposed model is deferred-sale (bayi’ salam) where the price is collected upfront and the product delivery is deferred to a later date.[10] The Shari’ah permits this model with strict conditions such as the upfront payment and not deferred, the quantity and quality of the product is known, the  delivery date of the commodity is known, the commodity must be owned and available and both the price and commodity is agreed upon by both parties.[11] In short, everything about the price and commodity must be fixed at the time of the sale. Even in this model, the dropshipper is required to own the item prior to making a sale.

In conclusion, the primary reason for the prohibition of dropshipping is that the dropshipper does not have ownership nor bears any liability of the commodity at the time of sale. However, if the alternative models previously discussed are implemented, then the transactions will be permissible.

 

[Allãh Knows Best]

 

 

Written and researched by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

 

[1] For details, see; https://www.shopify.com/blog/what-is-dropshipping?term=&adid=732988891599&campaignid=17075828612&utm_medium=cpc&utm_source=google&gad_source=1&gad_campaignid=17075828612&gbraid=0AAAAAC3Mv88vTrO0JRoHQ5M7AnGARFB2_&gclid=Cj0KCQiAq7HIBhDoARIsAOATDxCP9DhEtsXLvPNFZAUkWjlER9nXsXLS2UgFOSkDxf1M1HiJ4EqXJ2gaAoVcEALw_wcB (Accessed November 2025)

See video that explains the process, https://www.youtube.com/watch?v=URZ8VlgBrwE (Accessed November 2025)

[2] Sahih Muslim, No: 30

8 – بَابُ بُطْلَانِ بَيْعِ الْمَبِيعِ قَبْلَ الْقَبْضِ

عَنْ طَاوُسٍ، عَنِ ابْنِ عَبَّاسٍ، أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: «مَنِ ابْتَاعَ طَعَامًا فَلَا يَبِعْهُ حَتَّى يَسْتَوْفِيَهُ»، قَالَ ابْنُ عَبَّاسٍ: وَأَحْسِبُ كُلَّ شَيْءٍ مِثْلَهُ،

عَنِ ابْنِ طَاوُسٍ، عَنْ أَبِيهِ، عَنِ ابْنِ عَبَّاسٍ، قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «مَنِ ابْتَاعَ طَعَامًا فَلَا يَبِعْهُ حَتَّى يَقْبِضَهُ»، قَالَ ابْنُ عَبَّاسٍ: «وَأَحْسِبُ كُلَّ شَيْءٍ بِمَنْزِلَةِ الطَّعَامِ»

[3] Sunan Abu Dawood, No: 3503

بَابٌ فِي الرَّجُلِ يَبِيعُ مَا لَيْسَ عِنْدَهُ

عَنْ حَكِيمِ بْنِ حِزَامٍ، قَالَ: يَا رَسُولَ اللَّهِ، يَأْتِينِي الرَّجُلُ فَيُرِيدُ مِنِّي الْبَيْعَ لَيْسَ عِنْدِي أَفَأَبْتَاعُهُ لَهُ مِنَ السُّوقِ؟ فَقَالَ: «لَا تَبِعْ مَا لَيْسَ عِنْدَكَ»

[4] Kasān, Badā’i Sanāi, Kitāb al-Buyu’, vol 5 p. 147-148

[فَصْلٌ فِي الشَّرْط الَّذِي يَرْجِعُ إلَى الْمَعْقُودِ عَلَيْهِ]

(وَمِنْهَا) وَهُوَ شَرْطُ انْعِقَادِ الْبَيْعِ لِلْبَائِعِ أَنْ يَكُونَ مَمْلُوكًا لِلْبَائِعِ عِنْدَ الْبَيْعِ فَإِنْ لَمْ يَكُنْ لَا يَنْعَقِدْ، وَإِنْ مَلَكَهُ بَعْدَ ذَلِكَ بِوَجْهٍ مِنْ الْوُجُوهِ إلَّا السَّلَمَ خَاصَّةً، وَهَذَا بَيْعُ مَا لَيْسَ عِنْدَهُ «، وَنَهَى رَسُولُ اللَّهِ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – عَنْ بَيْعِ مَا لَيْسَ عِنْدَ الْإِنْسَانِ، وَرَخَّصَ فِي السَّلَمِ» وَلَوْ بَاعَ الْمَغْصُوبَ فَضَمَّنَهُ الْمَالِكُ قِيمَتَهُ نَفَذَ بَيْعُهُ؛ لِأَنَّ سَبَبَ الْمِلْكِ قَدْ تَقَدَّمَ فَتَبَيَّنَ أَنَّهُ بَاعَ مِلْكَ نَفْسِهِ، وَهَهُنَا تَأَخَّرَ سَبَبُ الْمِلْكِ فَيَكُونُ بَائِعًا مَا لَيْسَ عِنْدَهُ فَدَخَلَ تَحْتَ النَّهْيِ، وَالْمُرَادُ مِنْهُ بَيْعُ مَا لَيْسَ عِنْدَهُ مِلْكًا؛ لِأَنَّ قِصَّةَ الْحَدِيثِ تَدُلُّ عَلَيْهِ فَإِنَّهُ رُوِيَ أَنَّ «حَكِيمَ بْنَ حِزَامٍ كَانَ يَبِيعُ النَّاسَ أَشْيَاءَ لَا يَمْلِكُهَا، وَيَأْخُذُ الثَّمَنَ مِنْهُمْ ثُمَّ يَدْخُلُ السُّوقَ فَيَشْتَرِي، وَيُسَلِّمَ إلَيْهِمْ فَبَلَغَ ذَلِكَ رَسُولَ اللَّهِ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – فَقَالَ لَا تَبِعْ مَا لَيْسَ عِنْدَكَ» ، وَلِأَنَّ بَيْعَ مَا لَيْسَ عِنْدَهُ بِطَرِيقِ الْأَصَالَةِ عَنْ نَفْسِهِ تَمْلِيكُ مَا لَا يَمْلِكُهُ بِطَرِيقِ الْأَصَالَةِ، وَأَنَّهُ مُحَالٌ وَهُوَ الشَّرْطُ فِيمَا يَبِيعُهُ بِطَرِيقِ الْأَصَالَةِ عَنْ نَفْسِهِ فَأَمَّا مَا يَبِيعُهُ بِطَرِيقِ النِّيَابَةِ عَنْ غَيْرِهِ يُنْظَرُ إنْ كَانَ الْبَائِعُ وَكِيلًا وَكَفِيلًا فَيَكُونُ الْمَبِيعُ مَمْلُوكًا لِلْبَائِعِ لَيْسَ بِشَرْطٍ، وَإِنْ كَانَ فُضُولِيًّا فَلَيْسَ بِشَرْطٍ لِلِانْعِقَادِ عِنْدَنَا بَلْ هُوَ مِنْ شَرَائِطِ النَّفَاذ فَإِنَّ بَيْعَ الْفُضُولِيِّ عِنْدَنَا مُنْعَقِدٌ مَوْقُوفٌ عَلَى إجَازَةِ الْمَالِكِ، فَإِنْ أَجَازَ نَفَذَ، وَإِنْ رَدَّ بَطَلَ،…….

وَلَا يُشْتَرَطُ الْقَبْضُ بِالْبَرَاجِمِ؛ لِأَنَّ مَعْنَى الْقَبْضِ هُوَ التَّمْكِينُ، وَالتَّخَلِّي، وَارْتِفَاعُ الْمَوَانِعِ عُرْفًا وَعَادَةً حَقِيقَةً

 

Kasān, Badā’i Sanāi, Kitāb al-Hiba, vol 6 p. 120

فَصْلٌ فِي شَرَائِط رُكْن الْهِبَة

وَلِأَنَّ الْقَبْضَ شَرْطُ جَوَازِ هَذَا الْعَقْدِ وَالشُّيُوعُ يَمْنَعُ مِنْ الْقَبْضِ لِأَنَّ مَعْنَى الْقَبْضِ هُوَ التَّمَكُّنُ مِنْ التَّصَرُّفِ فِي الْمَقْبُوضِ

See Shaykh Khalid Saifullah Rahmani, Jadeed Fiqhi Maqalat, vol 4, p. 195-200

[5] Shaykh Mufti Ridhaul Haq, Fatawa Darul-Ulum Zakaiyyah, vol 5, p. 114

[6] Shaykh Mufti Ridhaul Haq, Fatawa Darul-Ulum Zakaiyyah, vol 5, p. 115, Shaykh Khalid Saifullah Rahmani, Jadeed Fiqhi Maqalat, vol 4, p. 193

[7] Mufti Rasheed Ahmad Ludhyanqi, Ahsanul Fatawa, vol 6, p. 525,

[8] Kasān, Badā’i Sanāi, Kitāb al-Buyu’, vol 6 p. 20

[فَصْلٌ فِي الشَّرْط الَّذِي يَرْجِعُ إلَى الْمَعْقُودِ عَلَيْهِ]

فَالْوِلَايَةُ فِي الْأَصْلِ نَوْعَانِ: نَوْعٌ يَثْبُتُ بِتَوْلِيَةِ الْمَالِكِ، وَنَوْعٌ يَثْبُتُ شَرْعًا لَا بِتَوْلِيَةِ الْمَالِكِ، أَمَّا الْأَوَّلُ فَهُوَ وِلَايَةُ الْوَكِيلِ فَيَنْفُذُ تَصَرُّفُ الْوَكِيلِ، وَإِنْ لَمْ يَكُنْ الْمَحَلُّ مَمْلُوكًا لَهُ لِوُجُودِ الْوِلَايَةِ الْمُسْتَفَادَةِ مِنْ الْمُوَكِّلِ.

Kasān, Badā’i Sanāi, Kitāb al-Buyu’, vol 5 p. 152

[فَصْلٌ فِي بَيَانُ رُكْنِ التَّوْكِيلِ]

(فَصْلٌ) :وَأَمَّا بَيَانُ رُكْنِ التَّوْكِيلِ. فَهُوَ الْإِيجَابُ وَالْقَبُولُ فَالْإِيجَابُ مِنْ الْمُوَكِّلِ أَنْ يَقُولَ: ” وَكَّلْتُكَ بِكَذَا ” أَوْ ” افْعَلْ كَذَا ” أَوْ ” أَذِنْتُ لَكَ أَنْ تَفْعَلَ كَذَا ” وَنَحْوُهُ.وَالْقَبُولُ مِنْ الْوَكِيلِ أَنْ يَقُولَ: ” قَبِلْتُ ” وَمَا يَجْرِي مَجْرَاهُ، فَمَا لَمْ يُوجَدْ الْإِيجَابُ وَالْقَبُولُ لَا يَتِمُّ الْعَقْدُ؛ وَلِهَذَا لَوْ وَكَّلَ إنْسَانًا بِقَبْضِ دَيْنِهِ فَأَبَى أَنْ يَقْبَلَ، ثُمَّ ذَهَبَ الْوَكِيلُ فَقَبَضَهُ لَمْ يَبْرَأْ الْغَرِيمُ؛ لِأَنَّ تَمَامَ الْعَقْدِ بِالْإِيجَابِ وَالْقَبُولِ، وَكُلُّ وَاحِدٍ مِنْهُمَا يَرْتَدُّ بِالرَّدِّ قَبْلَ وُجُودِ الْآخَرِ، كَمَا فِي الْبَيْعِ وَنَحْوِهِ.

[9] Ibn Nujaym, Bahr Rāiq, Kitāb al-Buyu’, vol 7 p. 270

(فَلَوْ بَاعَ الْمَتَاعَ مُرَابَحَةً حُسِبَ مَا أَنْفَقَ عَلَى الْمَتَاعِ) مِنْ الْحُمْلَانِ وَأُجْرَةِ السِّمْسَارِ وَالْقَصَّارِ وَالصَّبَّاغِ وَنَحْوِهِ وَيَقُولُ قَامَ عَلَيَّ بِكَذَا وَالْأَصْلُ أَنَّ مَا يُوجِبُ زِيَادَةً فِي رَأْسِ الْمَالِ حَقِيقَةً أَوْ حُكْمًا يَضُمُّهُ إلَى رَأْسِ الْمَالِ وَكَذَا مَا اعْتَادَهُ التُّجَّارُ كَأُجْرَةِ السِّمْسَارِ كَذَا فِي النِّهَايَةِ.

Durrul Mukhtār, Kitāb al-Buyu’, vol 5 p. 102

كُرِهَ (بَيْعُ الْحَاضِرِ لِلْبَادِي) وَهَذَا (فِي حَالَةِ قَحْطٍ وَعَوَزٍ وَإِلَّا لَا) لِانْعِدَامِ الضَّرَرِ، قِيلَ الْحَاضِرُ الْمَالِكُ وَالْبَادِي الْمُشْتَرِي وَالْأَصَحُّ كَمَا فِي الْمُجْتَبَى أَنَّهُمَا السِّمْسَارُ وَالْبَائِعُ لِمُوَافَقَتِهِ آخِرَ الْحَدِيثِ «دَعُوا النَّاسَ يَرْزُقُ بَعْضُهُمْ بَعْضًا»

Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi Kitāb al-Buyu’, vol 5 p. 136

(وَأُجْرَةَ السِّمْسَارِ) هُوَ الدَّالُّ عَلَى مَكَانِ السِّلْعَةِ وَصَاحِبِهَا (الْمَشْرُوطَةَ فِي الْعَقْدِ) عَلَى مَا جَزَمَ بِهِ فِي الدُّرَرِ وَرَجَّحَ فِي الْبَحْرِ الْإِطْلَاقَ وَضَابِطُهُ كُلُّ مَا يَزِيدُ فِي الْمَبِيعِ أَوْ فِي قِيمَتِهِ يُضَمُّ

(قَوْلُهُ: هُوَ الدَّالُّ عَلَى مَكَانِ السِّلْعَةِ وَصَاحِبِهَا) لَا فَرْقَ لُغَةً بَيْنَ السِّمْسَارِ وَالدَّلَّالِ، وَقَدْ فَسَّرَهُمَا فِي الْقَامُوسِ بِالْمُتَوَسِّطِ بَيْنَ الْبَائِعِ وَالْمُشْتَرِي، وَفَرَّقَ بَيْنَهُمَا الْفُقَهَاءُ، فَالسِّمْسَارُ هُوَ مَا ذَكَرَهُ الْمُؤَلِّفُ، وَالدَّلَّالُ هُوَ الْمُصَاحِبُ لِلسِّلْعَةِ غَالِبًا……

(قَوْلُهُ: وَرَجَّحَ فِي الْبَحْرِ الْإِطْلَاقَ) حَيْثُ قَالَ: وَأَمَّا أُجْرَةُ السِّمْسَارِ وَالدَّلَّالِ فَقَالَ الشَّارِحُ الزَّيْلَعِيُّ: إنْ كَانَتْ مَشْرُوطَةً فِي الْعَقْدِ تُضَمُّ، وَإِلَّا فَأَكْثَرُهُمْ عَلَى عَدَمِ الضَّمِّ فِي الْأَوَّلِ، وَلَا تُضَمُّ أُجْرَةُ الدَّلَّالِ بِالْإِجْمَاعِ

Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi Kitāb al-Buyu’, vol 6 p. 63

[مَطْلَبٌ فِي اسْتِئْجَارِ الْمَاءِ مَعَ الْقَنَاةِ وَاسْتِئْجَارِ الْآجَامِ وَالْحِيَاضِ لِلسَّمَكِ]

مَطْلَبٌ فِي أُجْرَةِ الدَّلَّالِ [تَتِمَّةٌ]

قَالَ فِي التتارخانية: وَفِي الدَّلَّالِ وَالسِّمْسَارِ يَجِبُ أَجْرُ الْمِثْلِ، وَمَا تَوَاضَعُوا عَلَيْهِ أَنَّ فِي كُلِّ عَشَرَةِ دَنَانِيرَ كَذَا فَذَاكَ حَرَامٌ عَلَيْهِمْ. وَفِي الْحَاوِي: سُئِلَ مُحَمَّدُ بْنُ سَلَمَةَ عَنْ أُجْرَةِ السِّمْسَارِ، فَقَالَ: أَرْجُو أَنَّهُ لَا بَأْسَ بِهِ وَإِنْ كَانَ فِي الْأَصْلِ فَاسِدًا لِكَثْرَةِ التَّعَامُلِ وَكَثِيرٌ مِنْ هَذَا غَيْرُ جَائِزٍ، فَجَوَّزُوهُ لِحَاجَةِ النَّاسِ إلَيْهِ كَدُخُولِ الْحَمَّامِ وَعَنْهُ قَالَ: رَأَيْتُ ابْنَ شُجَاعٍ يُقَاطِعُ نَسَّاجًا يَنْسِجُ لَهُ ثِيَابًا فِي كُلِّ سَنَةٍ.

Shaykh Mufti Ridhaul Haq, Fatawa Darul-Ulum Zakaiyyah, vol 5, p. 113-116,

[10] Fatawa Hindiyyah, Kitāb al-Buyu’, vol 3, p. 178

[الْفَصْلُ الْأَوَّلُ فِي تَفْسِير السَّلَم وَرُكْنِهِ وَشَرَائِطِهِ وَحُكْمِهِ]

أَمَّا تَفْسِيرُهُ فَالسَّلَمُ عَقْدٌ يَثْبُتُ بِهِ الْمِلْكُ فِي الثَّمَنِ عَاجِلًا وَفِي الْمُثَمَّنِ آجِلًا.

[11] Shaykh Khalid Saifullah Rahmani, Qamoosul Fiqh, Salam, vol 4, pp. 171-176