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What to Do If You Menstruate Before Ihrām?

jknfatawa1 Homepage Featured Q&As, Women 7 January 202613 January 2026Ihram, Women

7^th 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

Giving Zakāt to Someone in Debt

jknfatawa1 Homepage Featured Q&As, Zakat & Charity 5 May 20257 January 2026Debt, Zakat

5^th May 2025

السلام عليكم و رحمة الله و بركاته

Question: My friend is salaried class and earns 60,000 PKR per month which is lower middle class income in Pakistan. He owns a motorcycle worth of 120,000 and has no other asset, but he has bought a property out rightly for 3,000,000, but issue is that this money is stuck since couple of years and property hasn’t been given to him, but since past 6 months, this property is on rent of 15,000 and though it is still not transferred to his name due to fraud but now it’s making progress, so since 6 months rent of 15,000 is also being received. He has loan payable of 1,500,000. He supports his wife and 3 daughters aged (13, 6, 2 ) two are school going. He lives in rent free room at a normal locality. Would he be eligible for Zakāt to help him pay off his loan? At the same time, I feel like he has an issue of taking loan as he states that he cannot spend his life on 60,000 + 15,000 per month and normally takes little loan every month which keeps on adding up.

الجواب حامداً و مصلياً

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

Answer

In reference to your query, as a general rule Zakāt is due on a person who possesses the nisab (minimum threshold of wealth) for a full lunar year.[1] The nisab is traditionally measured according to the silver value, which is 612.36g grams of silver. The market value of silver varies, but as a rough estimate, the nisab is usually between 5,500 PKR to 6,500 PKR, depending on the price of silver. Zakat is obligatory when one’s wealth exceeds this threshold after deducting any outstanding debts.[2]

In your friend’s case, it states that he earns a monthly salary of 60,000 PKR and also received monthly rental income of 15,000 PKR for the past six months from a property he purchased for 3,000,000 PKR. However, the property has not yet been transferred on to his name due to an ongoing legal issue. Despite this, the rental income belongs to him. This rental income could potentially amount to 180,000 PKR by the end of the year and his salary to 720,000 PKR a year. This totals his annual earnings to 900,000 PKR. This obviously fluctuates every year depending on his outgoing expenses and how much he can save.

Nevertheless, it is clear that his debt exceeds his earnings. You also alluded that he is taking additional loan for supplementary financial support. He can therefore be eligible for Zakāt to help him pay of his personal loan with the condition that he does not possess any surplus of wealth or assets beyond his essentials amounting to the nisab value, he is surviving on daily essentials, living on very little amount enough to feed his family after excluding his daily expenses and utilities, and not borrowing additional money frivolously.[3]

It must be noted that scholars differ regarding short-term and long-term debt. Irrespective of this, he qualifies as a Zakāt recipient so long as he fulfils the aforementioned conditions.

[Allāh Knows Best]

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

Attested by: Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] Fatawa Hindiyyah, kitabus Zakāt, vol 1, pg 192.

و منها حولان الحول على المال: العبرة في الزكاة للحول القمري كذا في القنية، وإذا كان النصاب كاملا في طرفي الحول فنقصانه فيما بين ذلك لا يسقط الزكاة كذا في الهداية…

Radul muhtar, Kitabus Zakāt, vol 4, pg 268.

(ملك نصاب حولي) … (قوله: لجولان عليه) أي: لان حولان الحول على النصاب شرط لكونه سببا، وهذا علة للنسبة، و سمى الحول حولا؟ لان الأحوال تتحول فيه، أو لأنه يتحول من فصل إلى فصل من فصوله الأربعة.

[2] Fatawa Hindiyya, Kitabus Zakāt, vol 1, pg 189.

و منها الملك التام: وهو ما اجتمع فيه الملك واليد و أما إذا وجد الملك دون اليد كالصداق قبل القبض أو وجد اليد دون الملك كملك المكاتب والمديون لا تجب فيه الزكاة كذا في في السراج الوهاج…

Radul muhtar, Kitabus Zakāt, vol 4, page 270.

(قوله: فارغ عن دين) بالجر صفة نصاب، وأطلقه فشمل الدين العارض كما يذكره الشارع، ويأتي بيانه، وهذا إذا كان الدين في ذمة قبل وجوب الزكاة، فلو لحقه بعده لم تسقط الذكاة؟ لأنها ثبتت في ذمته، فلا يسقطها ما لحق من الدين بعد ثبوتها، جوهرة.

[3] Zuhayli, Fiqhul Islami Wa Adilatuhu, Kitabu Zakāt, Vol 2, pg 782.

الغارمون: وهم المدينون… و قال الحنفية: الغارم: من لزمه دين، ولا يملك نصابا فاضلا عن دينه.

Fatawa Hindiyyah, Kitab Zakāt, Vol 1, pg 207.

منها الغارم: وهو من لزمه دين ولا يملك نصابا فاضلا عن دينه أو كان له مال على الناس لا يمكنه أخذه كذا في التبيين، والدفع إلى من عليه الدين أولى من الدفع إلى الفقير كذا في المضمرات.

Bahur Raiq, kitabu Zakāt, vol 2, pg 241.

)والمديون ) أطلقه كالقدوري وقيده في الكافي بأن لا يملك نصابا فاضلا عن دينه ؛ لأنه المراد بالغارم في الآية ، وهو في اللغة من عليه دين ، ولا يجد قضاء كما ذكره القتبي

Radul muhtar, Kitab Zakāt, vol 2, pg 343.

وفي الظهيرية : الدفع للمديون أولى منه للفقير

Returning to Makkah after Travelling to the Miqāt

jknfatawa1 Hajj & Umrah, Homepage Featured Q&As 5 June 202410 June 2024

5^th June 2024

السلام عليكم و رحمة الله و بركاته

Question: A person travelled this year to perform Umrah. After performing their umrah, if they go to the miqāt but don’t make the intention for umrah but for another reason and returns to haram without Ihrām, must they give dam?

الجواب حامداً و مصلياً

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

Answer

In reference to the above question, if such an individual travels from Makkah to the miqāt point or crosses it and thereafter intends to return to Makkah, then they must be in the state of Ihrām otherwise a penalty of dam would be required. This is due to them entering Makkah without performing the sacred rights of Hajj or Umrah[1]. The concession for returning without Ihrām applies to those residing in the hill (the vicinity between haram and miqāt such as Jeddah or Tan’eem). So, if an individual travelled to any area within the hill vicinity, then returning with Ihrām won’t be necessary.[2] The fact that the person in question had crossed the hill and reached to the miqāt won’t be permitted to return without lhrām, otherwise a dam would be necessary.[3]

It is important to note that taxi drivers or those similar to them who frequently cross the boundaries (such as travelling between Makkah and Madinah) are exempted from the aforementioned ruling due to necessity.

[Allāh Knows Best]

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

Attested by: Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] Mabsoot Li Sarakhsi, Vol 4, Pg 167

فَأَمَّا عِنْدَنَا لَيْسَ لِأَحَدٍ يَنْتَهِي إلَى الْمِيقَاتِ إذَا أَرَادَ دُخُولَ مَكَّةَ أَنْ يُجَاوِزَهَا إلَّا بِالْإِحْرَامِ سَوَاءٌ كَانَ مِنْ قَصْدِهِ الْحَجُّ أَوْ الْقِتَالُ أَوْ التِّجَارَةُ لِحَدِيثِ ابْنِ شُرَيْحٍ الْخُزَاعِيُّ – رَضِيَ اللَّهُ تَعَالَى عَنْهُ – «أَنَّ النَّبِيَّ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – قَالَ فِي خُطْبَتِهِ يَوْمَ الْفَتْحِ إنَّ مَكَّةَ حَرَامٌ حَرَّمَهَا اللَّهُ تَعَالَى يَوْمَ خَلَقَ السَّمَوَاتِ وَالْأَرْضَ لَمْ تَحِلَّ لِأَحَدٍ قَبْلِي وَلَا لِأَحَدٍ بَعْدِي، وَإِنَّمَا أُحِلَّتْ لِي سَاعَةً مِنْ نَهَارٍ، ثُمَّ هِيَ حَرَامٌ إلَى يَوْمِ الْقِيَامَةِ» فَقَدْ تَرَخَّصَ لِلْقِتَالِ رَسُولُ اللَّهِ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -، فَقَالَ «إنَّمَا أُحِلَّتْ لِي سَاعَةً» فَلَا تَحِلُّ لِأَحَدٍ بَعْدَهُ فَيَتَبَيَّنُ بِهَذَا الْحَدِيثِ خُصُوصِيَّةُ النَّبِيِّ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – بِدُخُولِ مَكَّةَ لِلْقِتَالِ بِغَيْرِ إحْرَامٍ، وَإِنَّمَا تَظْهَرُ الْخُصُوصِيَّةُ إذَا لَمْ يَكُنْ لِغَيْرِهِ أَنْ يَصْنَعَ كَصَنِيعِهِ. وَجَاءَ رَجُلٌ إلَى ابْنِ عَبَّاسٍ – رَضِيَ اللَّهُ تَعَالَى عَنْهُمَا -، فَقَالَ: إنِّي جَاوَزْتُ الْمِيقَاتَ مِنْ غَيْرِ إحْرَامٍ، فَقَالَ: ارْجِعْ إلَى الْمِيقَاتِ وَلَبِّ وَإِلَّا فَلَا حَجَّ لَكَ فَإِنِّي سَمِعْتُ رَسُولَ اللَّهِ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – يَقُولُ: «لَا يُجَاوِزُ الْمِيقَاتَ أَحَدٌ إلَّا مُحْرِمًا» وَلِأَنَّ وُجُوبَ الْإِحْرَامِ عَلَى مَنْ يُرِيدُ الْحَجَّ وَالْعُمْرَةَ عِنْدَ دُخُولِ مَكَّةَ لِإِظْهَارِ شَرَفِ تِلْكَ الْبُقْعَةِ، وَفِي هَذَا الْمَعْنَى مَنْ يُرِيدُ النُّسُكَ وَمَنْ لَا يُرِيدُ النُّسُكَ سَوَاءٌ فَلَيْسَ لِأَحَدٍ مِمَّنْ يُرِيدُ دُخُولَ مَكَّةَ أَنْ يُجَاوِزَ الْمِيقَاتَ إلَّا مُحْرِمًا، فَأَمَّا مَنْ كَانَ وَرَاءَ الْمِيقَاتِ إلَى مَكَّةَ فَلَهُ أَنْ يَدْخُلَهَا لِحَاجَتِهِ بِغَيْرِ إحْرَامٍ عِنْدَنَا، وَفِي أَحَدِ قَوْلَيْ الشَّافِعِيِّ – رَحِمَهُ اللَّهُ تَعَالَى – لَيْسَ لَهُ ذَلِكَ فَإِنَّهُ لَا يُفَرِّقُ عَلَى أَحَدِ الْقَوْلَيْنِ

[2] Ibid, Pg 168

بَيْنَ أَهْلِ الْمِيقَاتِ وَأَهْلِ الْآفَاقِ فِي أَنَّهُ لَا يَدْخُلُ أَحَدٌ مِنْهُمْ مَكَّةَ إلَّا مُحْرِمًا، وَحُجَّتُنَا فِي ذَلِكَ حَدِيثُ ابْنِ عَبَّاسٍ – رَضِيَ اللَّهُ عَنْهُمَا – أَنَّ النَّبِيَّ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – «رَخَّصَ لِلْحَطَّابِينَ أَنْ يَدْخُلُوا مَكَّةَ بِغَيْرِ إحْرَامٍ».

وَالظَّاهِرُ أَنَّهُمْ لَا يُجَاوِزُونَ الْمِيقَاتَ فَدَلَّ أَنَّ كُلَّ مَنْ كَانَ دَاخِلَ الْمِيقَاتِ لَهُ أَنْ يَدْخُلَ مَكَّةَ بِغَيْرِ إحْرَامٍ وَابْنُ عُمَرَ – رَضِيَ اللَّهُ عَنْهُ – خَرَجَ مِنْ مَكَّةَ يُرِيدُ الْمَدِينَةَ فَلَمَّا انْتَهَى إلَى قُدَيْدٍ بَلَغَتْهُ فِتْنَةٌ بِالْمَدِينَةِ فَرَجَعَ إلَى مَكَّةَ وَدَخَلَهَا بِغَيْرِ إحْرَامٍ وَكَانَ الْمَعْنَى فِيهِ أَنَّ مَنْ كَانَ دَاخِلَ الْمِيقَاتِ فَهُوَ بِمَنْزِلَةِ أَهْلِ مَكَّةَ؛ لِأَنَّهُ مُحْتَاجٌ إلَى الدُّخُولِ فِي كُلِّ وَقْتٍ، وَلِأَنَّ مَصَالِحَهُمْ مُتَعَلِّقَةٌ بِأَهْلِ مَكَّةَ وَمَصَالِحَ أَهْلِ مَكَّةَ مُتَعَلِّقَةٌ بِهِمْ بِهِمْ فَكَمَا يَجُوزُ لِأَهْلِ مَكَّةَ أَنْ يَخْرُجُوا لِحَوَائِجِهِمْ، ثُمَّ يَدْخُلُوهَا بِغَيْرِ إحْرَامٍ فَكَذَا لِأَهْلِ الْمِيقَاتِ، وَهَذَا لِأَنَّا لَوْ أَلْزَمْنَاهُمْ الْإِحْرَامَ فِي كُلِّ وَقْتٍ كَانَ عَلَيْهِمْ مِنْ الضَّرَرِ مَا لَا يَخْفَى فَرُبَّمَا يَحْتَاجُونَ إلَيْهِ فِي كُلِّ يَوْمٍ فَلِهَذَا جَوَّزْنَا لَهُمْ الدُّخُولَ بِغَيْرِ إحْرَامٍ إلَّا إذَا أَرَادُوا النُّسُكَ فَالنُّسُكُ لَا يَتَأَدَّى إلَّا بِإِحْرَامٍ، وَإِرَادَةُ النُّسُكِ لَا تَكُونُ عِنْدَ كُلِّ دُخُولٍ، وَإِذَا أَرَادَ الْإِحْرَامَ وَأَهْلُهُ فِي الْوَقْتِ أَوْ دُونَ الْوَقْتِ إلَى مَكَّةَ فَوَقَّتَهُ مِنْ أَهْلِهِ حَتَّى لَوْ أَحْرَمُوا مِنْ الْحَرَمِ أَجْزَأَهُمْ، وَلَيْسَ عَلَيْهِمْ شَيْءٌ؛ لِأَنَّ خَارِجَ الْحَرَمِ كُلَّهُ بِمَنْزِلَةِ مَكَان وَاحِدٍ فِي حَقِّهِ وَالْحَرَمُ حَدٌّ فِي حَقِّهِ بِمَنْزِلَةِ الْمِيقَاتِ فِي حَقِّ أَهْلِ الْآفَاقِ، وَكَمَا أَنَّ مِيقَاتَ الْآفَاقِيِّ لِلْإِحْرَامِ مِنْ دُوَيْرَةِ أَهْلِهِ وَيَسَعُهُ التَّأْخِيرُ إلَى الْمِيقَاتِ فَكَذَا هُنَا يَسَعُهُ التَّأْخِيرُ إلَى الْحَرَمِ، وَلَكِنَّ الشَّرْطَ هُنَاكَ أَنْ لَا يُجَاوِزَ الْمِيقَاتَ إلَّا مُحْرِمًا وَالشَّرْطَ هُنَا أَنْ لَا يَدْخُلَ الْحَرَمَ إلَّا مُحْرِمًا؛ لِأَنَّ تَعْظِيمَ الْحَرَمِ بِهَذَا يَحْصُلُ، فَإِنْ دَخَلَ مَكَّةَ قَبْلَ أَنْ يُحْرِمَ فَأَحْرَمَ مِنْهَا فَعَلَيْهِ أَنْ يَخْرُجَ مِنْ الْحَرَمِ فَيُلَبِّيَ فَإِنْ لَمْ يَفْعَلْ حَتَّى يَطَّوَّفَ بِالْبَيْتِ فَعَلَيْهِ دَمٌ؛ لِأَنَّهُ تَرَكَ الْمِيقَاتَ الْمَعْهُودَ فِي حَقِّهِ لِلْإِحْرَامِ فَهُوَ بِمَنْزِلَةِ الْآفَاقِيِّ يُجَاوِزُ الْمِيقَاتَ بِغَيْرِ إحْرَامٍ، ثُمَّ يُحْرِمُ وَرَاءَ الْمِيقَاتِ، وَهُنَاكَ يَلْزَمُهُ الدَّمُ إذَا لَمْ يَعُدْ لِتَأْخِيرِ الْإِحْرَامِ عَنْ مَكَانِهِ فَكَذَلِكَ هُنَا يَلْزَمُهُ الدَّمُ إذَا لَمْ يَعُدْ إلَى الْحِلِّ، وَإِنْ عَادَ فَالْخِلَافُ فِيهِ مِثْلُ الْخِلَافِ فِي الْآفَاقِيِّ إذَا عَادَ إلَى الْمِيقَاتِ بَعْدَ مَا أَحْرَمَ وَرَاءَ الْمِيقَاتِ عَلَى مَا نُبَيِّنُهُ بَعْدَ هَذَا إنْ شَاءَ اللَّهُ تَعَالَ

[3] Fatawa Mahmoodiya, Vol 15,Pg 395, Ahsanul Fatawa, Vol 4, Pg 527

Zakāt and Debt

jknfatawa1 Homepage Featured Q&As, Zakat & Charity 27 May 202410 June 2024

27^th May 2024

السلام عليكم و رحمة الله و بركاته

Question: Is Zakāt Fardh on me since I’m in debt to family and friends. I borrowed for house improvements. I have almost 30k on my head. Is Zakāt still Fardh on me?

الجواب حامداً و مصلياً

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

In reference to your query, it depends on whether or not you have any remaining wealth after paying off your debt. As a general rule, if an individual Muslim after paying off his debt has sufficient wealth beyond their essentials equivalent to the nisāb level after paying off personal debt then Zakāt must be calculated on the remaining wealth. Zakāt will not be required if the loan amount consumes the entire wealth and the remaining wealth is less than the nisāb level.[1]

Another factor to consider is the short-term and long-term debt rule. If your debt is short-term as in the whole amount will be paid within a year then the above ruling applies. If the loan is long-term and exceeds a year in duration of payment, as in paid in small instalments for instance over a few years, then the ruling will be different in which case, only the amount paid in one year will be deducted from Zakāt calculation and payable on the remaining amount if it reaches the nisāb level. Otherwise, if the remaining wealth is less than the nisāb level then Zakāt won’t be applicable. [2]

Allāh Knows Best

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

Attested by: Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] Jawharatun Niyarah, Kitāb Zakāt, vol 1, p. 115

شُرُوطُ وُجُوبِ الزَّكَاةِ

وَقَوْلُهُ يُحِيطُ بِمَالِهِ الْإِحَاطَةُ لَيْسَتْ بِشَرْطٍ حَتَّى لَوْ كَانَ لَا يُحِيطُ بِهِ لَا تَجِبُ أَيْضًا وَإِنَّمَا مَعْنَاهُ يَمْنَعُهُ أَنْ يَبْلُغَ صَابًا حَتَّى لَوْ كَانَ الدَّيْنُ دِرْهَمًا وَاحِدًا فِي الْمِائَتَيْنِ مَنَعَ الْوُجُوبَ وَلَوْ كَانَ لَهُ أَرْبَعُونَ مِثْقَالًا وَعَلَيْهِ أَحَدٌ وَعِشْرُونَ مِثْقَالًا لَا تَجِبُ عَلَيْهِ الزَّكَاةُ إنْ لَمْ يَكُنْ مُحِيطًا لَكِنْ لَمَّا لَمْ يَبْقَ الْبَاقِي نِصَابًا جُعِلَ كَأَنَّهُ مَعْدُومٌ وَلِأَنَّ الْمَدْيُونَ مِلْكُهُ فِي النِّصَابِ نَاقِصٌ لَا يُفِيدُهُ مِلْكُهُ لَهُ فَإِنَّ لِصَاحِبِ الدَّيْنِ أَنْ يَأْخُذَهُ مِنْ غَيْرِ قَضَاءٍ وَلَا رِضًا وَذَلِكَ آيَةُ عَدَمِ الْمِلْكِ كَمَا فِي الْوَدِيعَةِ وَالْمَغْصُوبِ

Hidayah sharhu Bidayatul Mubtadi, Kitāb Zakāt, vol 1, p. 95

” وإن كان ماله أكثر من دينه زكى الفاضل إذا بلغ نصابا ” لفراغه عن الحاجة

[2] See detailed fatwa Zakāt on short-term and Long-term Loan

https://jknfatawa.co.uk.smeweb-solutions.uk/zakat-on-long-term-loans/