Fatwa ID: 07109

Answered by: Alimah Saleha Bukhari Islam

Question:

An institute in a poor country is collecting funds for zakat. The teachers and students are all mustahiqq to receive zakat. The zakat money is distributed amongst the teachers, students, and people of the village. This year, alhamdulillah, the institute received more zakat funds then normal – well beyond what they normally receive. They have some running expenses and construction costs outstanding. Can a few of the teachers and responsible brothers (all are mustahiqq) take more of the zakat money when they distribute with the understanding that they will then contribute to the other costs? Is this a valid heela?

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

Answer:

Ownership (Tamleek) is the fundamental requirement in the discharging of Zakah. Furthermore, it is imperative to transfer the ownership of the wealth to the eligible person for Zakah to be discharged. Thus, if the wealth is not given to a recipient of Zakah, thereby transferring the ownership, the Zakah will not be legally fulfilled. [1]

In the situation that you have related, if Zakah money is given to teachers, students and people of the village who are eligible to receive the Zakah (i.e. they have reached an age of maturity and are sane), then the responsibility of Zakah will be discharged. In the case of the immature and insane, the Zakah money can be given to their guardians to spend on their needs. [2]

All categories of people mentioned can receive more Zakah money, however this cannot be based on a condition for them to then contribute to the costs of the organisation. To place a condition on dispensing the Zakah is an incorrect practice as this prevents the transfer of complete ownership and thereby nullifies discharging of the Zakah.  [3]

Only Allah (عز و جل) knows best.

Written by Alimah Saleha Bukhari Islam

Checked and approved by Mufti Mohammed Tosir Miah

Darul Ifta Birmingham

[1]  وَيُشْتَرَطُ أَنْ يَكُونَ الصَّرْفُ (تَمْلِيكًا) لَا إبَاحَةً كَمَا مَرَّ (لَا) يُصْرَفُ (إلَى بِنَاءِ) نَحْوِ (مَسْجِدٍ وَ) لَا إلَى (كَفَنِ مَيِّتٍ وَقَضَاءِ دَيْنِهِ) أَمَّا دَيْنُ

ص344 – كتاب حاشية ابن عابدين رد المحتار ط الحلبي – باب مصرف الزكاة والعشر – المكتبة الشاملة

[2]      ط، وَبَيَانُ الِاسْتِدْلَالِ عَلَى ذَلِكَ مَبْسُوطٌ فِي الْفَتْحِ وَغَيْرِهِ (قَوْلُهُ: تَمْلِيكًا) فَلَا يَكْفِي فِيهَا الْإِطْعَامُ إلَّا بِطَرِيقِ التَّمْلِيكِ وَلَوْ أَطْعَمَهُ عِنْدَهُ نَاوِيًا الزَّكَاةَ لَا تَكْفِي ط وَفِي التَّمْلِيكِ إشَارَةٌ إلَى أَنَّهُ لَا يُصْرَفُ إلَى مَجْنُونٍ وَصَبِيٍّ غَيْرِ مُرَاهِقٍ إلَّا إذَا قَبَضَ لَهُمَا مَنْ يَجُوزُ لَهُ قَبْضُهُ كَالْأَبِ وَالْوَصِيِّ وَغَيْرِهِمَا وَيُصْرَفُ إلَى مُرَاهِقٍ يَعْقِلُ الْأَخْذَ كَمَا فِي الْمُحِيطِ قُهُسْتَانِيٌّ وَتَقَدَّمَ تَمَامُ الْكَلَامِ عَلَى ذَلِكَ أَوَّلَ الزَّكَاةِ.

ص344 – كتاب حاشية ابن عابدين رد المحتار ط الحلبي – باب مصرف الزكاة والعشر – المكتبة الشاملة

[3]  (قَوْلُهُ: كَمَا مَرَّ) أَيْ فِي أَوَّلِ كِتَابِ الزَّكَاةِ ط (قَوْلُهُ: نَحْوُ مَسْجِدٍ) كَبِنَاءِ الْقَنَاطِرِ وَالسِّقَايَاتِ وَإِصْلَاحِ الطُّرُقَاتِ وَكَرْيِ الْأَنْهَارِ وَالْحَجِّ وَالْجِهَادِ وَكُلِّ مَا لَا تَمْلِيكَ فِيهِ زَيْلَعِيٌّ (قَوْلُهُ: وَلَا إلَى كَفَنِ مَيِّتٍ) لِعَدَمِ صِحَّةِ التَّمْلِيكِ مِنْهُ؛ أَلَا تَرَى أَنَّهُ لَوْ افْتَرَسَهُ سَبُعٌ كَانَ الْكَفَنُ لِلْمُتَبَرِّعِ لَا لِلْوَرَثَةِ نَهْرٌ (قَوْلُهُ: وَقَضَاءِ دَيْنِهِ) ؛ لِأَنَّ قَضَاءَ

ص344 – كتاب حاشية ابن عابدين رد المحتار ط الحلبي – باب مصرف الزكاة والعشر – المكتبة الشاملة