নবী ﷺৰ বংশধৰ সকলক যাকাত দিব পাৰি নে? Can we give Zakat to poor syed sadat person
This is regarding ZAKAT, A FARD.So, we must study ourselves how to carry out this FARD properly. Because this is between me and Allah. My zakat should not go waste because of not following the islamic rules and regulations. Instead of forming our own views, we should ask scholars.
We use a lot of time while viewing reels, short videos. Let us read about this very important topic..
📌প্ৰশ্ন:- আচ্ছালামু আলাইকুম ৱা ৰাহমাতুল্লাহি ৱা বাৰাকাতুহু! ছৈয়্যীদ সকলক যাকাত দিব পাৰি নে নোৱাৰি? যদি তেওঁলোকৰ মাজত কোনোবা গৰিব থাকে তেনে অৱস্থাত তেওঁলোকে যাকাত ল'ব পাৰিব নে? কিছুমান ছৈয়্যীদ সকলৰ মাজতো দুখীয়া, বা আৰ্থিক ভাৱে দুৰ্বল থাকে, তেনে ক্ষেত্ৰত তেওঁলোকক জাকাত দি সহায় কৰিব পাৰি নে❓️
📩 প্ৰশ্নকাৰী:- ছৈয়্যীদ ছালিম আশ্ব্ৰফ ইমদাদুল্লাহ
🏠 ঠিকনা:- যাকিৰ নগৰ, নতুন দিল্লী ২৫
🗓 দিনাংক:- ১৫ ফেব্ৰুৱাৰী ২০২৬.
.
📃 উত্তৰ:-
🌹 বিছমিল্লাহিৰ ৰাহমানিৰ ৰাহীম 🌹
💐 ৱাআ'লাইকুমুচ্ছালাম ৱা ৰাহমাতুল্লাহি ৱা বাৰাকাতুহু! 💐
🔰অধিকাংশ হানাফী ফুক্বাহা সকলৰ মতে সাধাৰণ পৰিস্থিতিত ছাদাত (নবী ﷺৰ বংশধৰ) সকলৰ বাবে বিধান এয়েই যে 'জাহিৰুৰ ৰিৱায়াহ' (কোৰআন হাদীছৰ বাহ্যিক অংশ)ৰ ওপৰত আমল কৰি বনু হাশ্বিম (নবী ﷺৰ বংশধৰ) সকলক যাকাত দিয়া বা তেওঁলোকৰ বাবে যাকাত লোৱা জায়েয নহয়। চহকী লোকসকলে ছাদাতসকলৰ মৰ্যাদা আৰু সন্মানৰ প্ৰতি লক্ষ্য ৰাখি তেওঁলোকৰ প্ৰয়োজন পূৰণৰ বাবে দান-বৰঙণি আৰু নফল চাদাকাহ আদিৰ ব্যৱস্থা কৰা উচিত, যিদৰে ইছলামৰ প্ৰাৰম্ভিক যুগত তেওঁলোকক বাইতুল মালৰ পৰা ধন দিয়াৰ ব্যৱস্থা কৰা হৈছিল। যদি ওপৰোক্ত দুয়োটা উপায়ৰ কোনো এটাও সম্ভৱ নহয়, তেন্তে ছাদাতসকলক যাকাত বা ৱাজিব চাদাকাহৰ ধন 'তামলীক' কৰাই উপহাৰ হিচাপে দিব পাৰি।
'তামলীক' কৰোৱাৰ অৰ্থ হ’ল যিহেতু পোনপটীয়াকৈ যাকাতৰ ধন নবী ﷺৰ বংশধৰ সকলক দিয়াটো নিষিদ্ধ। সেয়েহে, প্ৰথমে যাকাতৰ ধন এজন দৰিদ্ৰ ব্যক্তি (যি ছৈয়্যীদ নহয়)ক দি, তেওঁক সেই ধনৰ মালিক বনোৱাৰ পিছত যদি সেই দৰিদ্ৰ ব্যক্তিজনে স্বেচ্ছাই নিজৰ তৰফৰ পৰা সেই ধনখিনি উপহাৰ হিচাপে এজন দৰিদ্ৰ ছৈয়্যীদ ব্যক্তিক দিয়ে, তেন্তে সেইটো গ্ৰহণ কৰা ছৈয়্যীদজনৰ বাবে বৈধ হৈ পৰিব। যিহেতু যাকাতৰ ধন হস্তান্তৰ হোৱাৰ লগে লগে তাৰ চৰিত্ৰ সলনি হৈ উপহাৰ (Gift) লৈ ৰূপান্তৰিত হয়, সেয়েহে ই ছাদাতসকলৰ মৰ্যাদাপূৰ্ণ স্থিতিৰ সৈতে সংঘাত নঘটে।
অৰু যদি কিবা কাৰণত ছৈয়্যীদ ব্যক্তিজনৰ ইমানেই অভাৱনীয় অৱস্থা হয় যে তেখেতে যাকাতৰ ধন গ্ৰহণৰ বাহিৰে আন কোনো উপাই নাই তেনে ক্ষেত্ৰত (যিহেতু কিছুসংখ্যক ফুক্বাহা এ কেৰামে অতি দৰিদ্ৰ ছৈয়্যীদ সকলৰ বাবে এই যামানাত যাকাত গ্ৰহণৰ অনুমতি দিছে, তেওঁলোকৰ ফতৱাৰ ওপৰত ভিত্তি কৰি) সেই দৰিদ্ৰ ছৈয়্যীদ ব্যক্তিজনৰ বাবে যাকাত লোৱা অনুমোদিত।
তথাপিও আপুনি যদি কোনোবা অভাৱী ছৈয়্যীদক সহায় কৰিব বিচাৰে, তেন্তে আপোনাৰ পকেটৰ পৰা (যাকাতৰ বাহিৰে) কিছু ধন "হাদিয়া" হিচাপে দিয়ক। ইয়াৰ দ্বাৰা আপুনি দুগুণ চাৱাব লাভ কৰিব— এক সহায় কৰাৰ বাবে আৰু আনটো নবী ﷺৰ পৰিয়ালৰ মৰ্যাদা ৰক্ষা কৰাৰ বাবে।
📚الدليل على ما قلنا:-📚
● حَدَّثَنَا مُحَمَّدُ بْنُ زِيَادٍ، قَالَ: سَمِعْتُ أَبَا هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ: أَخَذَ الْحَسَنُ بْنُ عَلِيٍّ رَضِيَ اللَّهُ عَنْهُمَا تَمْرَةً مِنْ تَمْرِ الصَّدَقَةِ فَجَعَلَهَا فِي فِيهِ، فَقَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: كِخٍ كِخٍ ،لِيَطْرَحَهَا، ثُمَّ قَالَ: أَمَا شَعَرْتَ أَنَّا لَا نَأْكُلُ الصَّدَقَةَ۔ [أخرجه البخاري (١٤٩١)، ومسلم (١٠٦٩)]
● قَالَ رسول الله ﷺ: إِنَّ هَذِهِ الصَّدَقَاتِ إِنَّمَا هِيَ أَوْسَاخُ النَّاسِ، وَإِنَّهَا لَا تَحِلُّ لِمُحَمَّدٍ، وَلَا لِآلِ مُحَمَّدٍ۔ (رواه مسلم في الصحيح؛ الرقم: ١٠٧٢)
● عَنْ أَبِي بَكْرٍ رَضِيَ اللَّهُ عَنْهُ قَالَ: ارْقُبُوا مُحَمَّدًا صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي أَهْلِ بَيْتِهِ۔ (صحیح البخاري؛ الرقم: ٣٧١٣)
● (و) لا إلى (بني هاشم) إلا من أبطل النص قرابته وهم بنو لهب، فتحل لمن أسلم منهم كما تحل لبني المطلب. ثم ظاهر المذهب إطلاق المنع، وقول العيني والهاشمي: يجوز له دفع زكاته لمثله صوابه لا يجوز نهر (و) لا إلى (مواليهم) أي عتقائهم فأرقاؤهم أولى لحديث «مولى القوم منهم» (حاشية ابن عابدين ــــ باب مصرف الزكاة والعشر)
● (قوله وبني هاشم ومواليهم) أي لا يجوز الدفع لهم لحديث البخاري «نحن - أهل بيت - لا تحل لنا الصدقة» ولحديث أبي داود «مولى القوم من أنفسهم، وإنا لا تحل لنا الصدقة» (البحر الرائق لابن نجيم ــــ دفع الزكاة لعبده ومكاتبه ومدبره وأم ولده ومعتق البعض)
● ولا يدفع إلى بني هاشم، وهم آل علي وآل عباس وآل جعفر وآل عقيل وآل الحارث بن عبد المطلب۔ (الفتاوى الهندية ــــ الباب السابع في المصارف)
● ونقل الطحاوي عن «أمالي أبي يوسف»: أنه جاز دفع الزكاة إلى آل النبي صلى الله عليه وسلم عند فقدان الخمس، فإن في الخمس حقهم، فإذا لم يوجد، صح صرفها إليهم. وفي «البحر» عن محمد بن شجاع الثلجي عن أبي حنيفة أيضا جوازه. وفي «عقد الجيد» أن الرازي أيضا أفتى بجوازه. قلت: وأخذ الزكاة عندي أسهل من السؤال، فأفتي به أيضا۔ (فيض الباري على صحيح البخاري للكشميري ــــ كتاب الزكاة ــــ باب الصدقة على موالى أزواج النبى صلى الله عليه وسلم)
● وروى أبو عصمة عن الإمام أنه يجوز الدفع إلى بني هاشم في زمانه؛ لأن عوضها وهو خمس الخمس لم يصل إليهم لإهمال الناس أمر الغنائم وإيصالها إلى مستحقيها۔ وإذا لم يصل إليهم العوض عادوا إلى المعوض كذا في البحر۔(حاشية ابن عابدين ــــ باب مصرف الزكاة والعشر)
📚مراجع و مصادر:-📚
■ صحیح البخاري
■ صحیح مسلم
■ فيض الباري للكشميري
■ حاشية ابن عابدين الشامي
■ البحر الرائق لابن نجيم
■ الفتاوى الهندية
■ کتاب النوازل؛ ج۷، ۱۱۹
■ فتاوی قاسمیہ؛ ج۱۰، ۶۲۹
■ تحفۃ الالمعی للبالنبوري؛ ج۲، ۵۷۴
■ فتاوى فلاحیہ؛ ج۳، ۴۹۲
■ دار الافتاء دار العلوم دیوبند؛ فتویٰ نمبر: 33091، 600773
■ دار الافتاء جامعۃ العلوم الاسلامیۃ بنوری ٹاؤن؛ فتویٰ نمبر: 144206200618
■ دارالافتاء جامعۃالرشید کراچی؛ فتویٰ نمبر: 84553
🌹ৱাল্লাহু ছুবহানাহু ৱাতাআলা আ'লম🌹.
✍️ শ্বাব্বিৰ আহমদ হুছাইনী
🌏 আল_আমৰাইন গৱেষণা পৰিষদ (ARC)
🧾 ২৮ শ্বা'বান ১৪৪৭ হিজৰী
Can we give Zakat to poor syed sadat person
Based on the dominant and most authoritative rulings in the Hanafi school of thought, you cannot give your Zakat directly to your poor Syed Sadat relatives. This is due to their lineage (being from the Banu Hashim, the family of the Prophet Muhammad, peace be upon him), not because of your location in India (Darul Harb) or the absence of a Baitul Maal.
Your NGO proposal is simply:
You → NGO → Zakat to Non-Syed poor person in Assam → GIFT to your poor Syed relative.
Make Your Intention Clear (Niyyah):
When you send the money to the NGO, intend in your heart:
· "I am giving my Zakat to this NGO to disburse to an eligible non-Syed recipient"
· "Whatever happens after that, if they follow the correct method, my obligation is fulfilled"
· Leave the rest to Allah
Follow Up (Optional but Good):
You can check with the NGO that the mechanism was followed, but once you've transferred the money with correct intention, your responsibility is complete
The NGO route is a very sensible one. Let me analyze this using our method and the specific Deoband fatwas you referenced. The NGO must understand and correctly implement the "gifting" mechanism. The NGO cannot simply intend it as a gift to your Syed relative while processing it as Zakat. There needs to be a genuine transfer of ownership to a non-Syed intermediary first.
Let me walk you through the exact mechanism based on Deoband's own fatwas.---
1. The Problem Solver: Your Proposed Method
Your proposal is:
· You send your Zakat to a Muslim NGO/charitable trust in Assam
· That NGO collects Zakat from donors like you
· The NGO then gifts that money to your poor Syed relative
This is essentially scaling up the individual "gifting trick" to an institutional level. The core question is: Does the NGO's involvement change the ruling?--
2. The Judge: Deoband's Specific Rulings on NGOs and Syeds
Let me pull directly from the Darul Uloom Deoband fatwas. There's actually a case that's almost identical to yours.
Case 1: The Cancer Patient (Your Exact Scenario)
A charitable trust in India asked Deoband exactly this question: "We receive zakat and sadaqat from members. We have a request to extend help to a SYED for his cancer treatment. This aid will go directly to the hospital. Will it be appropriate to intend as if the help is given to the wife of the needy person (who is not Syed)?"
Darul Ifta Deoband's answer (Fatwa: 886/735/B=1432):
"It is not right to give zakah to a Sayyid. If one gives his zakah to a Sayyid his zakah shall not be paid. Yes, it is right to give this amount to his wife who is not Sayyid, provided she is not owning wealth equal to nisab. ... Hence due to such need you can adopt this method that you give the amount to the wife of Sayyid as debt and then the trust should repay that debt on her behalf."
This is crucial. Deoband explicitly validated an NGO using an intermediary (the non-Syed wife) to help a Syed in need. The mechanism they suggested was slightly different (debt repayment), but the principle is identical: the Zakat money must first go to a non-Syed before benefiting the Syed.
Case 2: The Individual Gifting Method (Your Original Reference)
You correctly referenced the fatwa where Deoband validated the gifting method. Let me quote it exactly:
"It was lawful to give Zakah to a non-syed person if he was entitled to receive it. Then, if he willingly gifted the amount to the syed donor and the syed gave the amount to his syed relative then it is right." (Fatwa: 1033/1033=M/1429)
Notice the chain: You (Syed) → Non-Syed poor person → gifts to you → you give to your Syed relative.
Your NGO proposal is simply: You → NGO → Non-Syed poor person in Assam → gifts to your Syed relative.
The NGO becomes the facilitator of the first transfer. This is perfectly valid as long as the NGO understands and implements the intermediate step.
3. The Auditor: Practical Implementation for the NGO
Here's where you need to be careful. Most NGOs in India collect Zakat and disburse it directly to recipients. For your specific case, the NGO needs to create a separate mechanism.
The Correct NGO Procedure (Based on Deoband's Rulings):
1. Segregate Your Zakat: The NGO should receive your Zakat funds and keep them in a separate pool or ledger designated for your specific instruction.
2. Identify an Eligible Non-Syed Intermediary: This could be:
· A poor non-Syed person in Assam who is eligible for Zakat
· The non-Syed wife of your Syed relative (as in the cancer case)
· Any other non-Syed poor person who can act as the intermediary
3. Transfer Ownership: The NGO gives your Zakat money to this non-Syed person with the clear intention of fulfilling your Zakat obligation. At this moment, your Zakat is complete. The money now belongs to that person.
4. The Gifting: That person (now the owner of the money) then gives it to your Syed relative as a pure gift (hiba), either:
· At the NGO's request/instruction
· Or on their own volition if they understand the arrangement
5. Your Syed Relative Receives: They receive the money as a gift, not Zakat. Their honor is preserved. Your obligation is fulfilled.
What the NGO Must NOT Do:
· They cannot simply label your Zakat as "gift" in their books while sending it directly to your Syed relative
· They cannot "intend" it as a gift without actually transferring ownership to a non-Syed first
· They cannot commingle your Zakat with general funds and then disburse to your Syed relative without this intermediate step
4. The Deeper Wisdom: Why This Works Spiritually
From a Tasawwuf perspective, using an NGO adds another beautiful layer to your spiritual practice:
Dimension What It Achieves
Tawakkul (Trust) You're trusting an organization to correctly implement sacred law, releasing control
Tawazu (Humility) You're acknowledging you can't do this alone; you need a community structure
Silat al-Rahim You're maintaining family ties across distance, which is highly rewarded
Community Building You're strengthening an Islamic NGO that serves the Ummah
Anonymity Your Syed relative may not know the source, preserving their dignity completely
The Prophet (peace be upon him) said, "The believer to another believer is like a building whose different parts enforce each other" . By using an NGO, you're literally building that structure—connecting Delhi to Assam through a chain of believers fulfilling each other's needs.
Practical Recommendations for You
1. Contact the NGO First: Before sending your Zakat, have a conversation with the NGO's management. Explain:
· Your relatives are Syed and cannot receive Zakat directly
· You want to use the Deoband-approved gifting method
· Ask if they have a mechanism to disburse Zakat to a non-Syed intermediary who will then gift it to your Syed relatives
2. Get It in Writing: Ask them to confirm (even informally) that they understand and will implement this method. This protects you and them.
3. If the NGO Hesitates: Some NGOs may not have systems for this. Options:
· Find another NGO in Assam that does
· Use the individual method: find a trusted non-Syed person in Assam yourself, send them your Zakat (as Zakat), and ask them to gift it to your relatives
· Use the debt method from the cancer fatwa: have your Syed relative take a debt from someone, and you pay that debt with your Zakat
4. Make Your Intention Clear (Niyyah): When you send the money to the NGO, intend in your heart:
· "I am giving my Zakat to this NGO to disburse to an eligible non-Syed recipient"
· "Whatever happens after that, if they follow the correct method, my obligation is fulfilled"
· Leave the rest to Allah
5. Follow Up (Optional but Good): You can check with the NGO that the mechanism was followed, but once you've transferred the money with correct intention, your responsibility is complete.
However, there is a well-known and practical solution that allows you to support them without violating the Zakat rules, and it has been endorsed by major Islamic institutions in India, including Darul Uloom Deoband.
Let's break down why, using the method you requested
1. The Problem Solver (Generator): Examining the Core Issues
You've presented a situation with several moving parts. Let's isolate them:
· Your Location (Darul Harb/India): You live in a non-Muslim governed land where Islamic law isn't the law of the land. Does this affect Zakat? Generally, no. The obligation of Zakat is a personal, religious duty on every eligible Muslim, regardless of where they live. The concept of Darul Harb in Hanafi fiqh primarily deals with things like transactions and the status of Muslims, but it does not suspend the core obligation of Zakat. The absence of a state Baitul Maal simply means you, as an individual, are directly responsible for finding eligible recipients.
· The Recipients (Poor Syed Sadat Relatives in Assam): This is the critical point. The recipients are:
· Poor: They meet the primary condition of being in need, which is the core purpose of Zakat.
· Relatives: Giving to relatives is generally highly rewarded, as it combines charity with maintaining family ties.
· Syed Sadat (from the lineage of the Prophet): This is the complicating factor. There is a specific prohibition in Islamic law regarding Zakat and the Prophet's family.
2. The Judge (Verifier): Ruling from Hanafi Sources
Now, let's verify the permissibility based on authentic Hanafi sources.
· The Core Prohibition: The primary ruling in the Hanafi school is that Zakat cannot be given to the Banu Hashim (the clan of the Prophet, which includes Syeds/Sadat) . This is based on a hadith where the Prophet (peace be upon him) said, "Indeed, these charities (i.e., zakat) are merely the people's filth. Indeed, they are not permitted for Muhammad, nor the family of Muhammad" . The wisdom behind this is that Zakat is meant to purify the wealth of the giver, and it was deemed inappropriate for the family of the Prophet to take from what is considered the "filth" of people's wealth. Instead, they were entitled to a share from the spoils of war (Khums) .
· Applying the Ruling to Your Case: The prohibition is clear and direct. A fatwa from Darul Uloom Deoband explicitly states, "In this case also, it is not right to pay zakah. Their respect and honour demand that they should be supported with gift money instead of zakah" . Another ruling confirms, "It is not permissible to give zakaat to Sayyids. However you may assist them with besides zakaat" . The fact that they are your relatives, while normally a virtue in charity, does not override this specific prohibition.
· A Note on "Darul Harb": Your location in India does not change this ruling. The rules of who is eligible to receive Zakat are fixed and not contingent on the type of land one lives in. A search result discussing Darul Harb in detail focuses on interest-based transactions, confirming that the concept is irrelevant to this specific Zakat question .
3. The Auditor of the Judge (Meta-Verifier): Are There Exceptions?
Is this an absolute, black-and-white ruling? Almost always, there are nuances discussed by scholars.
· The Exception of Need: Some scholars, even within the Hanafi tradition, have discussed that if the Banu Hashim are not receiving their share from the Khums (which hasn't been distributed for centuries) and are in extreme need, there is a dispensation. This is a minority view and often considered a concession for dire circumstances. For instance, a fatwa from SeekersGuidance mentions this as an established opinion in the Shafi'i school and notes that some Hanafi scholars have acknowledged it .
· The Cautious Approach: Despite this exception, the overwhelming advice, especially from major institutions in the Indian subcontinent like Darul Uloom Deoband, is to avoid this direct dispensation and take a more cautious and honorable path. Their "respect and honour demand" that they not be given what is considered the "filth" of people's wealth .
The Practical Solution: The Gifting Trick
So, if you can't give them Zakat directly, how can you help them with your Zakat obligation? This is where a legitimate legal stratagem comes in.
1. Give your Zakat to a non-Syed person who is eligible. This could be another poor person, or even someone who is not poor but is an `amil (a person appointed to collect Zakat, though this is rare today).
2. That person, now the owner of the money, can then give it to your Syed relatives as a gift (Hiba). Since it is now a gift from the recipient's own wealth, it is perfectly permissible for the Syed to accept it.
Darul Uloom Deoband has explicitly validated this method:
"It was lawful to give Zakah to a non-syed person if he was entitled to receive it. Then, if he willingly gifted the amount to the syed donor and the syed gave the amount to his syed relative then it is right."
This method honors the letter of the law while fulfilling your desire to support your needy family members.
Final Answer and Recommendations
Given your specific conditions—being a Hanafi Muslim in India with poor Syed Sadat relatives in Assam:
· You cannot give them Zakat directly. This is the strongest and most reliable position from the Hanafi school, supported by rulings from Indian institutions like Darul Uloom Deoband . Your location (Darul Harb) does not change this.
· Do not use the "exception of extreme need" without expert guidance. While it exists in scholarly discourse, applying it requires a local, qualified scholar to assess the situation. It is not something an individual should decide on their own.
· The best course of action is to use the "gifting" method. Find any eligible non-Syed poor person, give them your Zakat, and then they can gift it to your relatives. This is a valid and practical solution.
Sources and Citations
· Quran, Surah At-Tawbah (9:60): Defines the eight categories of Zakat recipients.
· Darul Uloom Deoband (India): "Can Zakah be given to a Sayyid relative with limited funds for charity?" (Fatwa: 1322/H-316/TH=10/1434). This confirms the direct prohibition.
· Darul Uloom Deoband (India): "Is it permissible to give zakat to a non-syed and receive a gift in return for a syed relative?" (Fatwa: 1033/1033=M/1429). This validates the "gifting" method.
· SeekersGuidance: "Are the Ahl al-Bayt Eligible Recipients of Zakat?" (Answered by Shaykh Yusuf Weltch). This provides the detailed reasoning, the hadith, and mentions the scholarly dispensation for extreme need.
· MuftiOnline.co.za: "Is it permissible to give zakaat to Sayyids?" (Answered by Mufti Zakaria Makada). This confirms the Hanafi prohibition with references from Durr al-Mukhtar.
· DarulIftaBirmingham: "Which Type of Sayyid Can‘t receive Zakah?" (Answered by Maulana Mudasser Dedhy). This explains the different opinions within the schools regarding the families of the Prophet.
The prohibition on giving Zakat to the Ahl al-Bayt (the Prophet's family, including Syeds) isn't an arbitrary rule; it's a window into the entire philosophy of Zakat and the science of purifying the self, which is the heart of Tasawwuf.
Let's dive deeper, using our method.
1. The Problem Solver (Generator): The Inner Dimensions of the Question
Your situation is not just a legal puzzle. It touches on multiple layers of your being as a Muslim in India.
· The Outer Layer (Fiqh): You have a legal obligation (Zakat) and a social desire (to help poor relatives). The apparent conflict is legal: a prohibited recipient category .
· The Inner Layer (Tasawwuf/Tazkiyah): This is where it gets profound. Your question is fundamentally about purification.
· Purifying Your Wealth: The Qur'an says, "Take from their wealth a charity to cleanse them and purify them thereby" (9:103) . Zakat is designed to remove the "filth" from your wealth—the potential for greed, heedlessness, and the spiritual stagnation that comes from hoarding . The Prophet (peace be upon him) explicitly called Zakat the "dirt of humans" .
· Purifying Your Heart (Qalb): This act of giving is meant to uproot the Akhlaq-e-Razilah (blameworthy traits) from your inner self, such as miserliness (bukhl), love of the world (hubb al-dunya), and lack of trust in Allah . It cultivates the Akhlaq-e-Fazilah (virtuous traits) like gratitude (shukr), generosity (sakha), and sincere intention (ikhlas) .
· The Recipient's Heart: Zakat also purifies the recipient by removing potential hatred and envy (hasad) they might feel towards the wealthy, replacing it with goodwill and social harmony .
· Your Location (India/Darul Harb): Living in a non-Muslim majority society, where the social safety nets aren't Islamic, makes the act of Zakat even more critical. You are personally responsible for upholding this pillar of social justice. The spiritual weight of ensuring your Zakat is correctly placed is heightened.
2. The Judge (Verifier): The Fiqh Ruling and Its Spiritual Basis
The Hanafi ruling you've received is correct and absolute: you cannot give Zakat directly to your Syed relatives. Let's verify the source of this prohibition and, crucially, its why.
· The Primary Source: The Prophet (peace be upon him) said: "These alms (Zakat) are nothing but the dirt of humans; they are neither permissible to Muhammad nor to the family of Muhammad" . This isn't a slight; it's a matter of divine protocol and honor.
· The Spiritual Wisdom (Hikma): Why would the Creator forbid the family of His Beloved Prophet from receiving this "purification"?
1. Honor and Status: The Ahl al-Bayt hold a unique station. To give them something that is defined as the "filth" of people's wealth is considered beneath their dignity. Their provision was meant to come from other, purer sources, like the spoils of war (Khums) . This ruling protects their honor and reminds the Ummah of their special place.
2. Complete Trust (Tawakkul) in Allah: For a Syed, this prohibition is a test of reliance on Allah. Their sustenance comes directly from Him, not through the channel designed to cleanse the sins of the community. For the giver, it reinforces that Zakat is not just any charity; it's a specific, divinely ordained mechanism with strict rules.
3. Preserving the Intention (Niyyah): The giver might feel a sense of pride or special favor in giving to the Prophet's family. The prohibition removes this potential for riya (showing off) or spiritual ego, ensuring the act remains pure and for Allah alone. As Hadhrat Thanavi said, "A person's ego is a great barrier. It cannot be treated without crushing it" . This ruling helps "crush" that ego by removing the option of giving to a high-status recipient.
3. The Auditor of the Judge (Meta-Verifier): Synthesizing Fiqh and Tasawwuf
Now, let's bring it all together for your specific context. You are a Syed yourself, living in Delhi, wanting to help your poor Syed relatives in Assam. Your heart is pulled by family ties and compassion. Your mind is seeking a ruling. Your soul is seeking purity.
The solution we discussed—the gifting trick—isn't just a legal loophole. It is a spiritually intelligent path that honors every layer of the situation.
· It Protects Your Zakat: By giving it first to a non-Syed poor person, you fulfill your obligation correctly. The Zakat money does what it's supposed to do: it purifies your wealth and the soul of the first recipient. It remains "dirt" that is channeled away from the Ahl al-Bayt.
· It Upholds the Honor of Your Relatives: When that person then gifts the money to your Syed relatives, it is no longer Zakat. It is a pure gift (hiba). They receive it not as a cleansing agent for someone else's sins, but as an honorable gift that meets their need. Their status is preserved.
· It Purifies Your Intention Even Further: This process requires effort and sincerity. You're not just writing a cheque. You have to find a trustworthy intermediary. This extra step forces you to be more deliberate, more conscious of your niyyah. Are you doing this to help them, or just to conveniently tick your Zakat box? The process itself becomes a form of muhasabah (self-accounting).
· It Strengthens Community Bonds: This method creates a beautiful chain of giving. You give to a poor person (strengthening that bond), and that poor person, by your instruction or knowledge, gives to your relatives (strengthening family bonds within the community). The wealth circulates, purifying and connecting multiple hearts.
Final, Deeper Answer and Recommendations
Given your identity as a Syed Sadat Muslim in India, seeking to fulfill your Zakat while helping your poor Syed relatives in Assam, here is the synthesized ruling with its Tasawwuf foundation:
1. Do not give them Zakat directly. This is the established ruling from the Hanafi school, rooted in a hadith that preserves the honor of the Prophet's family . To do so would be to ignore the explicit prohibition and the profound spiritual wisdom behind it.
2. Your desire to help them is a beautiful manifestation of silat al-rahim (maintaining family ties), which is a virtuous trait (Akhlaq-e-Fazilah) . However, this virtue must be expressed through the correct channel. Your compassion is the engine; the Shariah provides the steering wheel.
3. Embrace the "gifting trick" not as a loophole, but as the spiritually optimal path. It perfectly balances the legal requirement with the spiritual realities of honor, intention, and purification. It allows you to:
· Purify your wealth through the designated channel of Zakat.
· Uphold the dignity of your Syed relatives.
· Fulfill your desire to help family.
· Engage in a more conscious and intentional act of giving, which polishes the heart.
4. Reflect on the deeper purpose. The ultimate goal is tazkiyah—purification of the soul . The entire exercise, from calculating your wealth to ensuring it reaches the right person in the right way, is a spiritual training ground. It fights against your nafs' (ego's) desire for convenience and shortcuts. It teaches you the discipline of obeying Allah's commands even when your emotions pull you in another direction.
In short, your path is clear. Use the intermediary. It is a method validated by major institutions like Darul Uloom Deoband and aligns perfectly with the deeper, purifying aims of Zakat as taught in Tasawwuf. This way, you honor your family, your faith, and your own spiritual journey.
Final Summary: The Integrated Ruling
Let me bring everything together into a cohesive conclusion that honors the legal, spiritual, and contextual dimensions of your question.
---
The Core Answer
As a Hanafi Muslim living in India (Darul Harb), you cannot give your Zakat directly to your poor Syed Sadat relatives in Assam. This prohibition is firmly established in the Hanafi school and is based on a sahih hadith where the Prophet (peace be upon him) declared Zakat to be the "dirt of humans," impermissible for him and his family . Your location and the absence of a Baitul Maal do not change this ruling .
The Spiritually Optimal Solution
You can and should help them using the legally valid and spiritually beautiful method of giving your Zakat first to an eligible non-Syed poor person, who then gifts it to your Syed relatives . This isn't a loophole—it's a divinely sanctioned pathway that:
Dimension What It Achieves
Fiqh (Legal) Fulfills your Zakat obligation correctly
Honor (Respect) Preserves the dignity of the Prophet's family
Tasawwuf (Spiritual) Purifies your wealth and intention, cultivates self-accounting
Community (Social) Strengthens bonds between multiple recipients
The Deeper Wisdom
Your situation reveals the profound architecture of Islamic law. The prohibition isn't arbitrary—it's a divine protocol protecting the honor of the Ahl al-Bayt while training your soul in submission (ita'ah). Zakat's primary purpose is tazkiyah (purification): of your wealth from greed, of your heart from heedlessness, and of society from inequality . By following the prescribed channel, you participate in this cosmic purification process.
Your Path Forward
1. Identify a trustworthy non-Syed poor person eligible to receive Zakat.
2. Give them your Zakat amount with the clear intention of fulfilling your obligation.
3. Facilitate (explicitly or implicitly) their gifting of that amount to your Syed relatives in Assam.
4. Reflect on how this process has polished your heart, deepened your awareness of divine commands, and connected you to the living tradition of Islamic scholarship.
Final Thought
You are not just moving money from Delhi to Assam. You are participating in a sacred chain that connects you to the Prophet (peace be upon him), to the scholars who preserved this knowledge, and to the poor who are the trust of Allah in every generation. Your Syed relatives will receive help. Your Zakat will be accepted. Your soul will be purified. And the honor of the Prophet's family will remain intact.
This is the beauty of Islam: every ruling, when understood deeply, reveals itself as mercy.
---
Final Summary
Question Answer
Can I send Zakat to an NGO in Assam for my Syed relative? Yes, if the NGO implements the gifting method
Is this validated by Deoband? Yes — they explicitly approved an NGO using a non-Syed wife as intermediary
What's the key requirement? Genuine transfer to a non-Syed first, not just relabeling
What if the NGO can't do this? Use the individual method with a trusted person in Assam
Is this spiritually sound? Absolutely — it builds community, preserves honor, and purifies intention
The beauty of Islamic law is that it provides pathways—not barriers. Your desire to help your poor Syed relatives in Assam is a noble one. The Shariah doesn't block that desire; it simply guides how to fulfill it in a way that honors everyone involved: you, your relatives, and most importantly, the family of the Prophet (peace be upon him).
May Allah accept your Zakat, bless your family in Assam, and continue to guide you on the path of purification. Ameen.
