Question: Is the wife’s money spent on her children in partnership with her husband considered a waste of her money?
Is the wife’s money spent on her children in partnership with her husband considered a waste of her money? A question received by Egyptian Dar Al-Ifta in one of his live broadcasts on his official Facebook page was answered by Dr. Mahmoud Shalaby, Secretary of the Fatwa at the Egyptian Dar Al-Ifta, and explains the Islamic ruling on giving one spouse the zakat of the other.
“It is not permissible to give zakat to assets or branches” Dr. Mahmoud Shalaby says that it is not correct for a Muslim to give his zakat to his father or mother or to his son or daughter, nor can the man give the man. zakat because the wife’s maintenance is obligatory for her husband, but the opposite is permissible, for the wife to care The husband is entitled to her zakat if one of the zakat banks applies to him, as if he is poor or needy , whether he owes debt and is unable to pay it, in this case it is permissible for the wife to give her zakat to her husband, but Shalabi confirms that the wife must own it for him and then alienate it as he wishes, to pay Debt or spend it at home.
Shalaby stressed that it is not right for the woman to spend at home and intend zakat with this spending, rather she should first own the money if the conditions of zakat are met, and then the man has this money, but if she spends it directly from the zakat money, it is not correct.
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Question: Is it permissible to give zakat money to children?
Sheikh Mahmoud Shalabi, the trustee of the fatwa of the Egyptian Dar Al Iftaa, received a question that says: Is it permissible to give zakat money to children?
In his response, the Secretary of the Fatwa said, through a video broadcast by the Egyptian Dar Al-Iftaa on his YouTube channel: It is not permissible to give zakat to children, and that the fatwa given should be that zakat is not given to children. assets or branches, and emphasizes that it is not permissible to give zakat to parents or children, whether at home or outside, that is the view of the Hanafis and Hanbalis.
And a previous question received by the Egyptian Dar Al Iftaa said: “Question: What are the zakat banks (which are entitled to zakat)?”
وأجابت عنه لجنة الفتوى، عبر الصفحة الرسمية للدار على فيسبوك، قائلة: حدد الله تعالى مصارف الزكاة الثمانية في قوله سبحانه: ﴿إِنَّمَا الصَّدَقَاتُ لِلْفُقَرَاءِ وَالْمَسَاكِينِ وَالْعَامِلِينَ عَلَيْهَا وَالْمُؤَلَّفَةِ قُلُوبُهُمْ وَفِي الرِّقَابِ وَالْغَارِمِينَ وَفِي سَبِيلِ اللَّهِ وَابْنِ السَّبِيلِ فَرِيضَةً مِنَ اللَّهِ وَاللَّهُ عَلِيمٌ حَكِيمٌ﴾ [التوبة: 60]That is, it is for the building of man before the building, and for the prostration before the mosques
Is it permissible to give zakat money to a female worker who helps me at home?
“I have a maid who helps me with the homework and takes her pay, so can I help her with the zakat money?” .
Shalaby, the fatwa trustee at the Egyptian Iftaa house, says if this worker and her family are still in need after her income, then it is permissible to take money from the zakat, but Shalaby draws the attention that you should know that it is zakat so that you do not think that this money is an increase in her wage or In exchange for a specific job, she must be told that this money is zakat, or of God, and the one who gives it is intends to zakat, and Shalaby has confirmed that this is all permissible and there is no objection to it as long as she needs money.
The Egyptian Dar al-Iftaa explained in a previous fatwa the rule of zakat and emphasized that it was legally established that zakat is an obligation and one of the pillars of Islam. Its value is: 85 grams 21 carat gold, at the prevailing price at the time of the giving of zakat, and the amount thereof: a quarter of a tenth. That is: 2.5% on the capital and the return that is added to it, if the return also falls on the return for one year. But if the return must first be spent, then there is no zakat on what is spent .
وذكرت الدار أن مصارف الزكاة تم تحديدها في قوله تعالى: “إِنَّمَا الصَّدَقَاتُ لِلْفُقَرَاءِ وَالْمَسَاكِينِ وَالْعَامِلِينَ عَلَيْهَا وَالْمُؤَلَّفَةِ قُلُوبُهُمْ وَفِي الرِّقَابِ وَالْغَارِمِينَ وَفِي سَبِيلِ اللَّهِ وَابْنِ السَّبِيلِ فَرِيضَةً مِنَ اللَّهِ وَاللَّهُ عَلِيمٌ حَكِيمٌ”.
Is it permissible to pay my mosque servant’s salary out of pocket?
Is it permissible to pay the salary of my mosque servant out of pocket? .. A question was received by Sheikh Ahmed Mamdouh, Secretary of Fatwa at the Egyptian Dar Al Iftaa, who said in his reply that if a person is agreed to work in a mosque you have built and for you, then you are supposed to give him a salary and this salary will be a wage from the mosque’s money in exchange for this person’s work. It is not considered zakat, and that is because it is his right even though he is poor.
Mamdouh added, through a video posted by Dar Al Iftaa on his YouTube channel, that it is possible to give him his salary with the addition of some money and it is calculated from zakat, and that is if he is one of the poor.
An earlier question received by the Egyptian Dar Al Iftaa said: What are the zakat banks (which are entitled to zakat)?
وأجابت عنه لجنة الفتوى، عبر الصفحة الرسمية للدار على فيسبوك، قائلة: حدد الله تعالى مصارف الزكاة الثمانية في قوله سبحانه: ﴿إِنَّمَا الصَّدَقَاتُ لِلْفُقَرَاءِ وَالْمَسَاكِينِ وَالْعَامِلِينَ عَلَيْهَا وَالْمُؤَلَّفَةِ قُلُوبُهُمْ وَفِي الرِّقَابِ وَالْغَارِمِينَ وَفِي سَبِيلِ اللَّهِ وَابْنِ السَّبِيلِ فَرِيضَةً مِنَ اللَّهِ وَاللَّهُ عَلِيمٌ حَكِيمٌ﴾ [التوبة: 60]That is, it is for the building of man before the structure, and for the prostration before the mosques.
What is the decision on the acceleration of the payment of zakat money from his time?
The Egyptian Dar al-Iftaa responded to this question by saying: God Almighty made zakat one of the foundations of Islam, and he added it to prayer, which is the most beloved of what God commanded His servants; The Almighty said, “And confirm the prayers and pay zakat.” ».
The house indicated in the fatwa published on the official page on the social network “Facebook” that God did not require zakat on all funds, but rather required it in various types mentioned in the Qur’an and Sunnah; Such as cattle, crops, fruits, trade offers and money, but these are required in each of these funds under special conditions determined by the jurists on the basis of the Holy Book and the purified Sunnah.
Conditions for the obligation of zakat
The House also indicated that one of the conditions under which zakat is obligated on money is that the nisab must be reached, which is estimated at eighty-five grams of 21 carat gold, and two years; i.e. the course of a full Hijri year after the nisab. Therefore, the jurists unanimously agree that whoever does not own the nisab of zakat on cash, which he gives out of money with the intention of zakat, is not permissible for him to calculate it. of the pocket of his money if it is thereafter obligatory for him;
The house reconsidered in the fatwa and said: If his money reaches the nisab in a year, then it is not permissible for him to calculate the money he put out before his money reaches the quorum from the zakat money; It is a volunteer; The scholar Ibn Qudamah said in Al-Mughni: [ولا يجوز تعجيل الزكاة قبل ملك النصاب بغير خلاف علمناه، ولو ملك بعض نصاب فعجَّل زكاته أو زكاة نصاب لم يجُز؛ لأنه تعجل الحكم قبل سببه]
And she went on: If he had in cash, reached the quorum, and he hastened his zakat before the full year was over, then the Malikis also thought that it should not be paid, unless the acceleration something simple wash. When al-Tirmidhi and Ahmad – and the wording for him is – and others reported it on authority of the Prophet, may God’s prayers and peace be with him and his family, that he said: “There is no zakat on money until a year has passed, ”and because a year is one of the conditions for zakat; the scholar Ibn Qudamah said in Al-Mughni (2/471, i. Cairo Library):“ Because a year is one of the conditions of zakat, it is not permissible to offer zakat on it as the nisab, and because zakat is a time, it is not permissible to present it as prayer on it. ”
The majority of jurists of the Hanafi, Shafi’i and Hanbali schools, according to the fatwa of the Dar al-Iftaa, believe that it is permissible to pay zakat to the quorum before the turn of the year; If the year is complete and the money reaches the quorum, then it is permissible for him to calculate what he has taken from his obligatory zakat.
As the fatwa of the house confirmed, the public deduced from what al-Tirmidhi and others put forward that he, peace and blessings of God on him and his family, borrowed al-Abbas’ charity before it was payable, and what Abu Dawood and others have told that al-Abbas, may God be pleased with him, asked the Prophet, may God’s prayers and peace be upon him and his family, to speed up his charity before it is resolved, and he allowed him.
They also argued that with the perfect quorum the obligation occurred. For the collection of zakat strips from the growing quorum, the wealth of the owner and the turn of the year; Imam al-Sarkhasi said in “Al-Mabsout” and it was told of the Prophet, may God’s prayers and peace be upon him and his family, that he borrowed two years of charity from al-Abbas, then upon completion of the quorum, one of the two ways has become mandatory to meet the requirements of zakat from the growing quorum, the wealth of the owner, and the turn of the year, the deferral and acceleration of the deferred debt is correct. And in the other way: The reason for the obligation is established, what is money and payment, after being determined the reason for the obligation is admissible; Like the traveler when he is fasting in Ramadan, and the man when he prays at the beginning of time, it is permissible; Because there is a reason for the obligation, even if the obligation is late. ”
Time to pay zakat
According to the fatwa, they responded to the Malikis’ inference that zakat has a time like prayer and fasting, with what the scholar Ibn Qudamah said in “Al-Mughni” and their saying: Zakat has a time. We have said: When the time enters a thing with kindness toward a person, he must hasten it and leave the attachment to himself. Like a deferred debt, and as if someone had paid zakat on absent money, even though he was unsure of the obligation, and it is possible that the money was wasted at that time, and as far as prayer and fasting are concerned, it is pure worship , and the timing in it is not reasonable, so it should be limited to that.
The House indicated that after the Hanafi, Shafi’i and Hanbali agreement on the allowability of acceleration of zakat in cash for one year they differ in the allowability of acceleration for more than one year; The Hanafis, which is a view according to the Shafi’is and a narrative according to the Hanbalis, declared that it is permissible to pay zakat on its terms for a year or more. Imam Ibn Mawdud al-Mawsili al-Hanafi said in “Al-Mukhtar for Fatwa with his Declaration of Choice”: “And whoever possesses a quorum, then he hastens the zakat before the year for a year or more, or for a quorum, that is permissible. ”
And Imam Al-Omrani Al-Shafi’i said in “Al-Bayan” Is it permissible to pay the zakat for two years or longer? There are two aspects. Similarly, the scholar Ibn Qudamah Al-Hanbali said in Al-Mughni (2/473): [إذا عجل الزكاة لأكثر من حول ففيه روايتان؛ إحداهما: لا يجوز؛ لأن النص لم يرد بتعجيلها لأكثر من حول. والثانية: يجوز.
.بينما توسط الحنابلة فأجازوا التعجيل لعامين فقط لحديث العباس رضي الله عنه، ولأن التعجيل مخالف للقياس فيُقتصر فيه على ما ورد به النص؛ قال العلامة البهوتي في “شرح منتهى الإرادات” (1/ 451، ط. عالم الكتب): [ويجزئ تعجيلها؛ أي: الزكاة -وتركه أفضل- (لحولين)؛ لحديث أبي عبيد في “الأموال” عن علي رضي الله عنه أن النبي صلى الله عليه وآله وسلم تعجل من العباس صدقة سنتين، ويعضده رواية مسلم: «فَهِيَ عَلَيَّ وَمِثْلُهَا»، وكما لو عجل لعام واحد (فقط)؛ أي: لا أكثر من حولين، اقتصارًا على ما ورد مع مخالفته القياس”.
ولكل ما سبق اجازت الدار بحسب قول جمهور الفقهاء على جواز تعجيل الزكاة قبل تمام حوله الذي هو فيه، وأجاز بعضهم تعجيلها لعامين، وأجاز آخرون أكثر من عامين.
وخلصت الدار إلي القول في نهاية الفتوي إلي القول :يجوز تعجيل الزكاة إن كان في تعجيلها مصلحةٌ للفقير أو لغيره ممن هو أهلٌ لأخذها، وتعجيلها لعام أو لأكثر يختلف باختلاف هذه المصلحة، وإلا فالأولى إخراجُها في وقتها ليجد المستحق حاجته من المال في كل وقت؛ فإنه إذا عجَّل الجميعُ إخراجَها في عامٍ، فإذا جاء الآخر عُدمت أموال الزكاة، وهذا يُخالف مقصود الشارع منها.