Fatwa ID: 08527
Answered by Alimah Maryam Badshah
Question:
My question relates to the fiqh of Islamic Inheritance and specifically the issue of Fidya payment for religious obligations on behalf of the deceased. Apologies for the long query in advance and sub questions. I have attached the will I made for myself and family members.
Background:-
In order to comply with Islamic will/inheritance and the law of the land (UK), I created a will that would be hopefully compliant from both points of view with the least hassle, cost and burden. My dad created one that was non-compliant and had errors. I created one from myself, my wife, mother and redone my fathers will. No family member really understood Islamic fiqh, thought of creating a valid will, impact this may have in the future to the family they leave or prepared to assist and go down more official (solicitor etc) or complicated (trust funds etc) routes. Once everyone agreed to the contents of the will, they signed the documents separately. I got two witnesses to sign the will afterwards. I was present alongside the two witnesses and as a representation of every family member. To comply with UK will, I added a footnote. This will was signed by the person making the will in the presence of two witnesses and signed by the two witnesses, in the presence of the person making the will, after it has been signed. This did not take place in other than myself due other family members trying to keep things simple and for me to act on their behalf. It was having no Islamic will or going down the UK system that would be non-compliant with Islamic law and that would cause financial hardship to all or deny each party their Islamic share/sin etc.
Q1) I want to know if the will is Islamically valid at a minimum and not void and can execute the will according to Islamic law? If not, no family member will have a will and estate will be distributed according to UK law or will have to go down that route. It is too difficult to redo anything at this stage.
Q2) In terms of Fidya payment I did state in the will and outstanding religious obligations ? (if known to any of the Executors) – up to a maximum of one third of the remaining estate and assets (this is after the payment of funeral/burial and debts payments). I am unable to find any Islamic answers that deal with this matter in great detail. I understand one can make a guess or out of ‘goodwill’ can give the payment within the limits or if mutually agreed by the executors/heir to give more.
I have broken down 6 specific queries (mainly for the executors of the estate/assests) for Q2.
2.A) If the deceased did not leave a record of outstanding religious obligations and no exact numbers recorded (prayers, fasts etc) in writing. What is the ruling? Is it mandatory/recommended to guess/assume/show good will to give up to 1/3 away based on unknown, doubts?
2.B) If the family member verbally states (before they) to give fidya but do not stipulate an amount/figure? Does this have any impact? The will already mentions fidya payment in writing. “It also state if known to any of the Executors?”.
The question is what is ‘known’? I have read scholars stating the deceased leaving written record with the will is encouraged? Do we guess/assume/show good will if we know someone has not completed their obligations for most part of their life (EG I have sister with mental health condition, I do not know if she is excused as she is able to perform various other tasks – just not the Islamic obligations. Does not fast and gives fidya for some of the years, has not prayed most of her life etc. Has not performed hajj and does not wish to go. In this situation do I assume/guess to use full 1/3 to cover the fidya or is that an extreme without causing the other heir’s financial burden unnecessary due to be being over cautious when they deceased did not stipulate an exact amount in writing or verbally?
2. C) Each family is different (some will have offered/made up prayers, fasts owed etc) mostly in their life but may have many prayers and fasts and other obligations outstanding? As I suffer from doubts and misgiving, I am likely to make an extreme decision to use the 1/3 fully even if not needed to be safe, however at the same time I don’t wish to deny family members their right. 1/3 of assets is large share of the assets. EG if a house costs £300k and if no stipulated fidya was mentioned, the executors/heirs would not sell the house to pay the fidya and could be managed with good will charity and deeds on behalf of the deceased and not cause financial and legal issues to all parties (selling the property/moving out to pay for the fidya etc).
2. D) I did not intend to ask family members to write a record of outstanding obligation unless they do on their own terms and is their own responsibility. If they do, then executors are happy to pay the fidya as required. If no amount, quantity or number is known, they can pay part of the fidya in good will if all parties agree? E.g Family member has not done Hajj is a known fact and easy to calculate unlike prayers, fasts, zakat etc. Likewise, to benefit family member the intention was always to benefit the deceased in the long run (continues reward). Building a well, mosque, knowledge and pass the reward to the deceased or in their name etc.
2.E) I want to know what is mandatory, recommended, forbidden in terms of fidya payments for the deceased and guidance for the executors?
In the name of Allah, the Most Gracious, the Most Merciful
Answer:
After the deceased’s funeral expenses and debts have been paid, Fidyah can be given as compensation for any fardh acts that were not discharged before the deceased’s death, as well as any unfulfilled oaths they had made. While it is a form of rectification that can be performed when a person’s Islamic duties have been left incomplete, it should not be used as a replacement for the actual fardh acts, as to miss a fardh obligation is a grave sin that should not be treated lightly.[1]
For salah, it is impermissible for Fidyah to be given whilst a person is alive. It should also be kept in mind that the Fidyah for Witr salah is separate from the 5 daily prayers, this means that 6 Fidyah are given for each day of salah missed. On the other hand, the option of Fidyah given while a person is alive has been clearly permitted when it comes to the missed fasts of Ramadhan in certain circumstances. A person who has become so weak that they are unable to fast (due to genuinely feeling that their life will be at risk) has permission to not keep the fast and may instead give Fidyah. However, if they later regain the strength to fast, they are then required to do Qaḍhā’ for each fast missed regardless of any Fidyah paid. The same applies to a person who recovered from being unable to do Hajj but already had someone perform Hajj Badl on their behalf. They would need to perform their own fardh Hajj regardless of Hajj Badl having been performed.[2]
The Fidyah given is different depending on what obligation was left unfulfilled. Fidyah for salah and fasting are equal to the amount of sadaqatul fitr for each act missed. For Hajj, it is for someone to perform Hajj on their behalf (Hajj Badl) and for zakah it is the actual amount of zakah left unpaid in one’s lifetime. If a person had any unfulfilled oaths (nazr), the Fidyah for each oath is to feed 10 needy people each with two meals or like how it is done in ẕihār, or to clothe them with at least one full set of clothes.[3]
Fidyah does not need to be paid for the fasts missed by a traveller or severely sick person who chose not to fast and then passed away in this state. However, if they recovered or reached their destination before passing away, then Qaḍhā’/Fidyah would need to be done only for the days that were between their time of death and the end of their journey or sickness.[4]
The Prophet (saw) said: “It is the duty of a Muslim who has something which is to be given as a bequest not to have it for two nights without having his Will written down regarding it.” (Sahih Muslim)
Each individual is responsible for keeping track of what is due upon them of their fardh obligations. A person should observe due diligence and ensure that this information is kept up-to-date and available for the heirs and executor/s (wali) of the Will in the event of their death. Whilst it is always best to have a written Will, a verbal Will can also be considered valid in Islam, however there should be valid witnesses for this in order to be accepted by the heirs and prevent any conflict.[5]
It is wājib for the deceased’s executor/s (wali) of the Will to pay the Fidyah from only one third of the deceased’s estate when there is a Will /bequest (waṣiyyah) for it. When there are both Fidyah and other bequests (e.g. charity, bequests to non-heirs, etc.), the Fidyah takes precedence, even if the other bequests are not fulfilled. This is because the Fidyah is for obligations whilst the other bequests are optional.[6]
When there is a Will, it is impermissible for a volunteer to pay for the Fidyah unless there is Fidyah left unpaid after the third has been exhausted. Only then can a willing volunteer pay for the excess from their own wealth or share on the deceased’s behalf. If the deceased made a bequest regarding Fidyah but did not make clear as to what was due, the heirs should make an honest assessment and proceed accordingly.[7]
In the event that there is no Will regarding Fidyah, it will not be necessary for the heirs to give Fidyah. In this case, if anyone wishes to pay for the deceased person themselves, out of the goodness of their heart, then it will be accepted. If all the heirs give their permission, more than a third of the estate may be used on bequests, although it is not permissible for an heir who is not yet mature (baligh) to have their share used for this purpose. It is not permissible for a person to fast or pray salah on behalf of the deceased for their unfulfilled obligations.[8]
In regards to your first question on the validity of the Will, while it does state all that is needed in an Islamic Will, I suggest verifying it with a Muslim solicitor in regards to its validity and grammar according to UK law. You will need to ensure that the witnesses of the Will are not the executors, inheritors or married to any inheritors/executors. Another suggestion is to use an Shari’ah compliant Will template or writing services that are offered online, such as the following websites:
https://www.islamic-relief.org.uk/giving/islamic-giving/islamic-inheritance/islamic-wills/
https://aishaislamiccentre.org.uk/wp-content/uploads/2018/05/Wills-Guide-Online.pdf
https://freeislamicwill.com/write-your-islamic-will-online-freeislamicwillcom
https://www.islamicfinanceguru.com/articles/islamic-wills-uk
References:
[1] التَّرِكَةُ تَتَعَلَّقُ بِهَا حُقُوقٌ أَرْبَعَةٌ: جِهَازُ الْمَيِّتِ وَدَفْنُهُ وَالدَّيْنُ وَالْوَصِيَّةُ وَالْمِيرَاثُ
Al-Fatāwa al-Hindiyyah (Vol.6, pg.447, Dār Al-Fiqr)
(وَلَوْ مَاتَ وَعَلَيْهِ صَلَوَاتٌ فَائِتَةٌ وَأَوْصَى بِالْكَفَّارَةِ يُعْطَى لِكُلِّ صَلَاةٍ نِصْفَ صَاعٍ مِنْ بُرٍّ) كَالْفِطْرَةِ (وَكَذَا حُكْمُ الْوِتْرِ) وَالصَّوْمِ، وَإِنَّمَا يُعْطِي (مِنْ ثُلُثِ مَالِهِ) وَلَوْ لَمْ يَتْرُكْ مَالًا يَسْتَقْرِضُ وَارِثُهُ نِصْفَ صَاعٍ مَثَلًا وَيَدْفَعُهُ لِفَقِيرٍ ثُمَّ يَدْفَعُهُ الْفَقِيرُ لِلْوَارِثِ ثُمَّ وَثُمَّ حَتَّى يَتِمَّ.
Raddul Muhtār (Vol.2, pg.72-3, Dār Al-Fiqr)
بَابُ قَضَاءِ الْفَوَائِتِ لَمْ يَقُلْ الْمَتْرُوكَاتِ ظَنًّا بِالْمُسْلِمِ خَيْرًا، إذْ التَّأْخِيرُ بِلَا عُذْرٍ كَبِيرَةٌ لَا تَزُولُ بِالْقَضَاءِ بَلْ بِالتَّوْبَةِ أَوْ الْحَجِّ
Raddul Muhtār (Vol.2, pg.62, Dār Al-Fiqr)
فَالْحَاصِلُ أَنَّ مَنْ تَرَكَ وَاجِبًا مِنْ وَاجِبَاتِهَا أَوْ ارْتَكَبَ مَكْرُوهًا تَحْرِيمِيًّا لَزِمَهُ وُجُوبًا أَنْ يُعِيدَ فِي الْوَقْتِ، فَإِنْ خَرَجَ أَثِمَ وَلَا يَجِبُ جَبْرُ النُّقْصَانِ بَعْدَهُ. فَلَوْ فَعَلَ فَهُوَ أَفْضَلُ.
Raddul Muhtār (Vol.2, pg.64, Dār Al-Fiqr)
[2] وَلَا فِدْيَةَ فِي الصَّلَاةِ حَالَةَ الْحَيَاةِ بِخِلَافِ الصَّوْمِ.
Raddul Muhtār (Vol.2, pg.74, Dār Al-Fiqr)
(التَّرْتِيبُ بَيْنَ الْفُرُوضِ الْخَمْسَةِ وَالْوِتْرِ أَدَاءٌ وَقَضَاءً لَازِمٌ)
Raddul Muhtār (Vol.2, pg.65, Dār Al-Fiqr)
ثُمَّ اعْلَمْ أَنَّهُ إذَا أَوْصَى بِفِدْيَةِ الصَّوْمِ يُحْكَمُ بِالْجَوَازِ قَطْعًا لِأَنَّهُ مَنْصُوصٌ عَلَيْهِ.
Raddul Muhtār (Vol.2, pg.72, Dār Al-Fiqr)
وَاعْلَمْ أَنَّ صِحَّةَ الْفِدْيَةِ فِي الصَّوْمِ لِلْفَانِي مَشْرُوطَةٌ بِاسْتِمْرَارِ عَجْزِهِ إلَى الْمَوْتِ. فَلَوْ قُدِّرَ قَبْلَهُ قَضَى…
Raddul Muhtār (Vol.1, pg.355, Dār Al-Fiqr)
(وَمِنْهَا) اسْتِدَامَةُ الْعَجْزِ مِنْ وَقْتِ الْإِحْجَاجِ إلَى وَقْتِ الْمَوْتِ هَكَذَا فِي الْبَدَائِعِ حَتَّى لَوْ أَحَجَّ عَنْ نَفْسِهِ وَهُوَ مَرِيضٌ يَكُونُ مُرَاعَى فَإِنْ مَاتَ أَجْزَأَهُ، وَإِنْ تَعَافَى بَطَلَ
Al-Fatāwa al-Hindiyyah (Vol.1, pg.257, Dār Al-Fiqr)
[3] وَالْحَاصِلُ أَنَّ مَا كَانَ عِبَادَةً بَدَنِيَّةً فَإِنَّ الْوَصِيَّ يُطْعِمُ عَنْهُ بَعْدَ مَوْتِهِ عَنْ كُلِّ وَاجِبٍ كَالْفِطْرَةِ وَالْمَالِيَّةِ كَالزَّكَاةِ، يُخْرِجُ عَنْهُ الْقَدْرَ الْوَاجِبَ وَالْمَرْكَبُ كَالْحَجِّ يُحِجُّ عَنْهُ رَجُلًا مِنْ مَالِ الْمَيِّتِ بَحْرٌ.
Raddul Muhtār (Vol.2, pg.427, Dār Al-Fiqr)
﴿ لَا يُؤَاخِذُكُمُ اللَّهُ بِاللَّغْوِ فِي أَيْمَانِكُمْ وَلَٰكِن يُؤَاخِذُكُم بِمَا عَقَّدتُّمُ الْأَيْمَانَ ۖ فَكَفَّارَتُهُ إِطْعَامُ عَشَرَةِ مَسَاكِينَ مِنْ أَوْسَطِ مَا تُطْعِمُونَ أَهْلِيكُمْ أَوْ كِسْوَتُهُمْ أَوْ تَحْرِيرُ رَقَبَةٍ ۖ فَمَن لَّمْ يَجِدْ فَصِيَامُ ثَلَاثَةِ أَيَّامٍ ۚ ذَٰلِكَ كَفَّارَةُ أَيْمَانِكُمْ إِذَا حَلَفْتُمْ ۚ وَاحْفَظُوا أَيْمَانَكُمْ ۚ كَذَٰلِكَ يُبَيِّنُ اللَّهُ لَكُمْ آيَاتِهِ لَعَلَّكُمْ تَشْكُرُونَ﴾
Qur’an (5:89)
وكفارة اليمين: عتق رقبةٍ، يجزئ فيها ما يجزئ في الظهار، وإن شاء كسا عشرة مساكين كل واحدٍ ثوباً فما زاد، وأدناه ما تجزئ فيه الصلاة، وإن شاء أطعم عشرة مساكين، كالإطعام في كفارة الظهار، فإن لم يقدر على أحد الأشياء الثلاثة صام ثلاثة أيامٍ متتابعاتٍ؛
Al-Lubāb Fi Sharh al-Kitāb (Vol.4, pg.8, Al-Maktaba Al-’Ilmiyyah)
[4] (قَوْلُهُ وَعَلَيْهِ صَلَوَاتٌ فَائِتَةٌ إلَخْ) أَيْ بِأَنْ كَانَ يَقْدِرُ عَلَى أَدَائِهَا وَلَوْ بِالْإِيمَاءِ، فَيَلْزَمُهُ الْإِيصَاءُ بِهَا وَإِلَّا فَلَا يَلْزَمُهُ وَإِنْ قَلَّتْ… وَكَذَا حُكْمُ الصَّوْمِ فِي رَمَضَانَ إنْ أَفْطَرَ فِيهِ الْمُسَافِرُ وَالْمَرِيضُ وَمَاتَا قَبْلَ الْإِقَامَةِ وَالصِّحَّةِ، وَتَمَامُهُ فِي الْإِمْدَادِ.
Raddul Muhtār (Vol.2, pg.72, Dār Al-Fiqr) & similarly Al-Fatāwa al-Hindiyyah (Vol.1, pg.207, Dār Al-Fiqr)
حَدَّثَنَا أَبُو خَيْثَمَةَ، زُهَيْرُ بْنُ حَرْبٍ وَمُحَمَّدُ بْنُ الْمُثَنَّى الْعَنَزِيُّ – وَاللَّفْظُ لاِبْنِ الْمُثَنَّى – قَالاَ حَدَّثَنَا يَحْيَى، – وَهُوَ ابْنُ سَعِيدٍ الْقَطَّانُ – عَنْ عُبَيْدِ اللَّهِ، أَخْبَرَنِي نَافِعٌ، عَنِ ابْنِ، عُمَرَ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ “ مَا حَقُّ امْرِئٍ مُسْلِمٍ لَهُ شَىْءٌ يُرِيدُ أَنْ يُوصِيَ فِيهِ يَبِيتُ لَيْلَتَيْنِ إِلاَّ وَوَصِيَّتُهُ مَكْتُوبَةٌ عِنْدَهُ ”(5)
Sahih Muslim 1627a (Bk.25, sunnah.com)
وَلَوْ شَهِدَ الْوَصِيَّانِ أَنَّهُ أَوْصَى إلَى فُلَانٍ مَعَهُمَا وَادَّعَى فُلَانٌ جَازَتْ اسْتِحْسَانًا لَا قِيَاسًا
Al-Fatāwa al-Hindiyyah (Vol.6, pg.158, Dār Al-Fiqr)
[6] مَنْ لَهُ وِلَايَةُ التَّصَرُّفِ فِي مَالِهِ بِوِصَايَةٍ أَوْ وِرَاثَةٍ فَيَلْزَمُهُ ذَلِكَ مِنْ الثُّلُثِ إنْ أَوْصَى، وَإِلَّا فَلَا يُلْزَمُ الْوَلِيُّ ذَلِكَ لِأَنَّهَا عِبَادَةٌ فَلَا بُدَّ فِيهَا مِنْ الِاخْتِيَارِ، فَإِذَا لَمْ يُوصِ فَاتَ الشَّرْطُ فَيَسْقُطُ فِي حَقِّ أَحْكَامِ الدُّنْيَا لِلتَّعَذُّرِ، بِخِلَافِ حَقِّ الْعِبَادِ…
Raddul Muhtār (Vol.2, pg.72, Dār Al-Fiqr)
(قَوْلُهُ وَإِنَّمَا يُعْطِي مِنْ ثُلُثِ مَالِهِ) أَيْ فَلَوْ زَادَتْ الْوَصِيَّةُ عَلَى الثُّلُثِ لَا يَلْزَمُ الْوَلِيَّ إخْرَاجُ الزَّائِدِ إلَّا بِإِجَازَةِ الْوَرَثَةِ.
Raddul Muhtār (Vol.2, pg.73, Dār Al-Fiqr)
(قَوْلُهُ قُدِّمَ الْفَرْضُ) كَالْحَجِّ وَالزَّكَاةِ وَالْكَفَّارَاتِ، لِأَنَّ الْفَرْضَ أَهَمُّ مِنْ النَّفْلِ، وَالظَّاهِرُ مِنْهُ الْبُدَاءَةُ بِالْأَهَمِّ زَيْلَعِيٌّ وَأَرَادَ بِالْفَرْضِ مَا يَشْمَلُ الْوَاجِبَ بِقَرِينَةِ قَوْلِهِ: وَالْكَفَّارَاتِ لَكِنَّ الْفَرْضَ الْحَقِيقِيَّ مُقَدَّمٌ عَلَى الْوَاجِبِ كَمَا مَرَّ، وَفِي الْقُهُسْتَانِيُّ: فَيُبْدَأُ بِالْفَرْضِ حَقُّ الْعَبْدِ ثُمَّ حَقُّ اللَّهِ تَعَالَى ثُمَّ الْوَاجِبُ ثُمَّ النَّفَلُ كَمَا رُوِيَ عَنْهُمْ
Raddul Muhtār (Vol.6, pg.661, Dār Al-Fiqr)
[7] إذَا لَمْ يُوصِ بِفِدْيَةِ الصَّوْمِ يَجُوزُ أَنْ يَتَبَرَّعَ عَنْهُ وَلِيُّهُ. وَالْمُتَبَادِرُ مِنْ التَّقْيِيدِ بِالْوَلِيِّ أَنَّهُ لَا يَصِحُّ مِنْ مَالِ الْأَجْنَبِيِّ. وَنَظِيرُهُ مَا قَالُوهُ فِيمَا إذَا أَوْصَى بِحَجَّةِ الْفَرْضِ فَتَبَرَّعَ الْوَارِثُ بِالْحَجِّ لَا يَجُوزُ، وَإِنْ لَمْ يُوصِ فَتَبَرُّعُ الْوَارِثِ إمَّا بِالْحَجِّ بِنَفْسِهِ أَوْ بِالْإِحْجَاجِ عَنْهُ رَجُلًا يُجْزِيهِ. وَظَاهِرُهُ أَنَّهُ لَوْ تَبَرَّعَ غَيْرُ الْوَارِثِ لَا يُجْزِيهِ، نَعَمْ وَقَعَ فِي شَرْحِ نُورِ الْإِيضَاحِ لِلشُّرُنْبُلَالِيِّ التَّعْبِيرُ بِالْوَصِيِّ أَوْ الْأَجْنَبِيِّ فَتَأَمَّلْ…
Raddul Muhtār (Vol.2, pg.72, Dār Al-Fiqr)
(قَوْلُهُ مِنْ الثُّلُثِ) أَيْ ثُلُثِ مَالِهِ بَعْدَ تَجْهِيزِهِ وَإِيفَاءِ دُيُونِ الْعِبَادِ، فَلَوْ زَادَتْ الْفِدْيَةُ عَلَى الثُّلُثِ لَا يَجِبُ الزَّائِدُ إلَّا بِإِجَازَةِ الْوَارِثِ
Raddul Muhtār (Vol.2, pg.424, Dār Al-Fiqr)
قَوْلُهُ يَسْتَقْرِضُ وَارِثُهُ نِصْفَ صَاعٍ مَثَلًا إلَخْ) أَيْ أَوْ قِيمَةَ ذَلِكَ. وَالْأَقْرَبُ أَنْ يَحْسِبَ مَا عَلَى الْمَيِّتِ وَيَسْتَقْرِضَ بِقَدْرِهِ…
Raddul Muhtār (Vol.2, pg.73, Dār Al-Fiqr)
[8] (قَوْلُهُ لُزُومًا) أَيْ فِدَاءً لَازِمًا فَهُوَ مَفْعُولٌ مُطْلَقٌ أَيْ يَلْزَمُ الْوَلِيَّ الْفِدَاءُ عَنْهُ مِنْ الثُّلُثِ إذَا أَوْصَى وَإِلَّا فَلَا يَلْزَمُ بَلْ يَجُوزُ قَالَ فِي السِّرَاجِ: وَعَلَى هَذَا الزَّكَاةُ لَا يَلْزَمُ الْوَارِثَ إخْرَاجُهَا عَنْهُ إلَّا إذَا أَوْصَى إلَّا أَنْ يَتَبَرَّعَ الْوَارِثُ بِإِخْرَاجِهَا
…(قَوْلُهُ وَهَذَا) أَيْ إخْرَاجُهَا مِنْ الثُّلُثِ فَقَطْ لَوْ لَهُ وَارِثٌ لَمْ يَرْضَ بِالزَّائِدِ
Raddul Muhtār (Vol.2, pg.424, Dār Al-Fiqr)
لَا يَجُوزُ التَّصَرُّفُ فِي مَالِ غَيْرِهِ بِلَا إذْنِهِ وَلَا وِلَايَتِهِ إلَّا فِي مَسَائِلِ مَذْكُورَةٍ فِي الْأَشْبَاهِ.
Raddul Muhtār (Vol.6, pg.200, Dār Al-Fiqr)
Ibid: Raddul Muhtār (Vol.2, pg.73, Dār Al-Fiqr)
(وَهُمْ كِبَارٌ) عُقَلَاءُ فَلَمْ تَجُزْ إجَازَةُ صَغِيرٍ وَمَجْنُونٍ وَإِجَازَةُ الْمَرِيضِ كَابْتِدَاءِ وَصِيَّةٍ
Raddul Muhtār (Vol.6, pg.656, Dār Al-Fiqr)
(الْعِبَادَاتُ ثَلَاثَةُ أَنْوَاعٍ) : مَالِيَّةٌ مَحْضَةٌ كَالزَّكَاةِ وَصَدَقَةِ الْفِطْرِ، وَبَدَنِيَّةٌ مَحْضَةٌ كَالصَّلَاةِ وَالصَّوْمِ، وَمُرَكَّبَةٌ مِنْهُمَا كَالْحَجِّ. وَالْإِنَابَةُ تَجْرِي فِي النَّوْعِ الْأَوَّلِ فِي حَالَتَيْ الِاخْتِيَارِ وَالِاضْطِرَارِ وَلَا تَجْرِي فِي النَّوْعِ الثَّانِي وَتَجْرِي فِي النَّوْعِ الثَّالِثِ عِنْدَ الْعَجْزِ،
Al-Fatāwa al-Hindiyyah (Vol.1, pg.257, Dār Al-Fiqr)
… فَالْعِبَادَةُ الْمَالِيَّةُ كَالزَّكَاةِ تَصِحُّ فِيهَا النِّيَابَةُ حَالَةَ الْعَجْزِ وَالْقُدْرَةِ. وَالْبَدَنِيَّةُ كَالصَّلَاةِ وَالصَّوْمِ لَا تَصِحُّ فِيهَا النِّيَابَةُ مُطْلَقًا. وَالْمُرَكَّبَةُ مِنْهُمَا كَالْحَجِّ، إنْ كَانَ نَفْلًا تَصِحُّ فِيهِ النِّيَابَةُ مُطْلَقًا، وَإِنْ كَانَ فَرْضًا لَا تَصِحُّ إلَّا عِنْدَ الْعَجْزِ الدَّائِمِ إلَى الْمَوْتِ…
Raddul Muhtār (Vol.2, pg.74, Dār Al-Fiqr)
Only Allah (عز و جل) knows best.
Written by Alimah Maryam Badshah
Checked and approved by Mufti Mohammed Tosir Miah
Darul Ifta Birmingham
