Can we give Zakat to poor syed sadat person নবী ﷺৰ বংশধৰ সকলক যাকাত দিব পাৰি নে?

 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. 

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   📌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.

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   📃 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.

AMIR EDRESI SAHEB, FOUNDER , ASSOCIATION OF MUSLIM PROFESSIONALS. HIS NGO AMP COLLECTS ZAKAT AND DISTRIBUTE IT. AMIR BHAI IN ONE SINGLE WORD SAID "NO" Please read the above whatsapp screenshot.

SYED KHANDAAN KO ZAKAT DE SAKTE HAIN YA NAHI

 SYED KHANDAAN KO ZAKAT DE SAKTE HAIN YA NAHI

Syed ko zakat de sakte ya nahi...moulana ansar saheb , rampur

یہ مسئلہ صرف صرف سید حضرات سے متعلق نہیں ہے بلکہ ان تمام خاندانوں سے متعلق ہے جن کی کفالت اور سرپرستی آپ صلی اللہ علیہ وسلم فرمایا کرتے تھے اور وہ خاندان پانچ حضرات کی اولاد ہیں

 (1)حضرت عباس بن عبد المطلب، (2)جعفر بن ابی طالب،(3)حضرت علی بن ابی طالب (4) عقیل بن ابی طالب، (5) حارث بن عبد المطلب  رضوان اللہ علیہم اجمعین  

عن أبي هُرَيرَة رَضِيَ اللهُ عنه قال: أخَذَ الحسنُ بن عليٍّ رَضِيَ ےاللهُ عنهما تمرةً مِن تمرِ الصَّدَقة، فجعَلَها في فيه، فقال النبيُّ صلَّى الله عليه وسلَّم: كَخْ كَخْ؛ لِيَطرحَها، ثم قال: أمَا شعرتَ أنَّا لا نأكُل الصَّدقَةَ؟!  وفي روايةٍ لمسلم: أنَّا لا تَحِلُّ لنا الصَّدقةُ؟! وفي رواية البخاري:أمَا عَلِمتَ أنَّ آلَ محمَّدٍ لا يَأكُلون الصَّدَقة؟!  ( ایک مرتبہ حضرت حسن  صدفہ کی کھجور اٹھالی تو نبی اکرم صلی اللہ علیہ وسلم نے انس منع کرتے ہوئے کہا کہ کیا تمہیں معلوم نہیں کہ ہم اہل بیت کے لیے صدفہ حلال نہیں ہے) اور بھی مختلف احادیث میں نبی اکرم صلی اللہ علیہ وسلم نے اہل بیت کے لیے زکوٰۃ کی ممانعت کی ہے 

اسی وجہ سے اکثر علماء نے ان خاندانوں کے لیے زکوٰۃ لینے کو ناجائز لکھا ہے

البتہ بعض علماء کی رائے ہے کہ آپ صلی اللہ علیہ وسلم  مالِ غنیمت کے پانچویں حصے کو اپنے اہل و عیال اور مذکورہ خاندان کے اوپر خرچ کرتے تھے ،اسی وجہ سے آپ صلی اللہ علیہ وسلم نے زکوٰۃ کی مد سے تعاون لینے کو منع کردیا تھا اور اب بیت المال کا نظام ختم ہو چکا ہے اس وجہ سے اہل بیت کے لیے زکوٰۃ لینا جائز ہے

ان دونوں باتوں کے پیشِ نظر پہلے تو  ہماری کوشش یہی ہونی چاہیے کہ اہل بیت کا تعاون امداد کی مد سے کیا جائے البتہ جہاں بہت زیادہ مجبوری ہو وہاں زکوٰۃ بھی دی جاسکتی ہے

Google Translate: 

This issue is not only related to the Sayyids, but also to all the families that the Prophet (peace and blessings of Allaah be upon him) used to provide for and they are the descendants of the five Sayyids.

 (1) Hazrat Abbas bin Abdul Muttalib, (2) Ja'far bin Abi Talib, (3) Hazrat Ali bin Abi Talib (4) Aqeel bin Abi Talib, (5) Harith bin Abdul Muttalib Rizwan Allah Alayhim Ajmeen

On the authority of Abu Hurairah, may God be pleased with him, he said: َAnd al-Hasan ibn Ali, may God be pleased with him, may God bless him and grant him peace. لِيَطرحَها ، ثم قال: َامَا شعرتَ ّنَّا لا نأكُل الصَّدَقَةَ ؟! And in the narration of the Muslim: Is it not a solution for us to be truthful ?! And in the narration of Al-Bukhari: What do you know that the family of Muhammad does not believe in truth ?! (Once Hazrat Hassan picked up the palm of the oyster, then the Holy Prophet (sws) forbade Anas and said, "Don't you know that oyster is not halal for us Ahlul Bayt?" And also in different hadiths, the Holy Prophet (sws) said: Zakat is forbidden for the Ahl al-Bayt

For this reason, most of the scholars have written that it is not permissible for these families to take Zakat

However, some scholars are of the opinion that the Prophet (peace and blessings of Allaah be upon him) used to spend one-fifth of his booty on his family and the above-mentioned family. And now the system of Bait-ul-Mal is over, so it is permissible for the Ahlul-Bayt to take Zakat

In view of these two things, first of all we should try to help the Ahl al-Bayt with the help of aid, but where there is a lot of compulsion, Zakat can also be given.

SCREENSHOTS

kiya syed ko zakat de ja sakte ha ? Mufti Muneer Ahmed Akhoon, Grand Mufti Of America

 YOUTUBE VIDEO LINK

https://youtu.be/QU-2RBzM3jE

In Islam, Zakat is a form of obligatory charity and a means of purifying one's wealth and soul. It is intended to help those in need and to promote social justice. For those who are eligible to receive Zakat, accepting it is their right .

However, it is important for both the giver and the receiver to have the right intention (niyyah). The giver should give Zakat sincerely for the sake of Allah, and the receiver should accept it with gratitude and humility, using it in a way that is pleasing to Allah. 

 Zakat is a lawful and blessed provision for those in need.

Whether or not to inform the recipient that the money they are receiving is Zakat depends on the situation and the sensitivity of the individual. Here are some considerations to help you decide:

1. **Cultural and Personal Sensitivity**: In some cultures or for some individuals, receiving Zakat might be a sensitive matter due to pride or societal perceptions. If you believe that disclosing it could cause discomfort or embarrassment, it may be better to give it discreetly without explicitly stating that it is Zakat.

2. **Transparency and Honesty**: On the other hand, some people may appreciate knowing that the assistance they are receiving is Zakat, as it is a blessed and lawful form of help in Islam. If the person is comfortable with it, you can inform them respectfully.

3. **Intention and Humility**: If you choose to disclose that it is Zakat, do so with kindness and humility, ensuring that the recipient does not feel belittled or ashamed. The goal is to help them while preserving their dignity.

4. **Anonymous Giving**: If you are unsure, you can give Zakat anonymously or through a trusted intermediary (e.g., a mosque or charity organization) to avoid any potential discomfort.

Ultimately, the intention behind giving Zakat is what matters most. Ensure your actions are guided by compassion, respect, and the desire to fulfill this Islamic obligation in the best way possible.

 Yes, according to the **majority of Islamic scholars** (including the Hanafi, Shafi'i, and Hanbali schools), **Syed/Sadat** (descendants of the Prophet Muhammad, peace be upon him) **can receive Zakat** if they are genuinely poor, needy, or qualify under any of the eight categories of Zakat recipients mentioned in the Quran (Surah At-Tawbah 9:60). 

🛑Poverty and need are the determining factors, not lineage.🛑 

### Key Clarifications:

1. **Quranic Eligibility**: The Quran does not exclude descendants of the Prophet (ﷺ) from receiving Zakat. If a Syed/Sadat meets the criteria (e.g., lacks basic necessities, is in debt, or cannot support themselves), they are entitled to Zakat like any other eligible Muslim.

2. **Minority Opinion**: A small number of scholars (e.g., some Malikis and certain Shia jurists) discourage giving Zakat to Syed/Sadat out of respect for the Prophet’s lineage. Instead, they recommend supporting them through other means, such as **Sadaqah** (voluntary charity) or **Khums** (a Shia-specific form of charity). However, this is a cultural or traditional preference, not a universal Islamic ruling.

3. **Cultural Sensitivity**: In some communities, Syed/Sadat may avoid accepting Zakat due to cultural or social norms, even if they are eligible. In such cases, it is respectful to offer help discreetly or through alternative forms of charity (e.g., gifts, Sadaqah, or community funds).

### Practical Guidance:

- If a Syed/Sadat is **truly poor** and qualifies for Zakat, it is **religiously permissible** to give them Zakat according to the Quran and majority scholarly opinion.

- If they feel uncomfortable accepting Zakat, you may assist them through **non-Zakat charity** (sadaqah) to honor their dignity.

### Summary:

Islam prioritizes **compassion and justice** over lineage. The Prophet (ﷺ) said: *"Charity is not permissible for the rich, nor for the physically able"* (Sunan Ibn Majah). If a Syed/Sadat is poor, they have a right to Zakat. However, approach the situation with kindness and respect for their feelings.

The Concept of Help By Maulana Wahiduddin Khan

The Concept of Help By Maulana Wahiduddin Khan 09.02.2020

Today a person asked me a question. The question is very important, and so I have made it the title for today. The question covers the whole of human history. Although it is a personal question, I found it so important that I have made it the title for my today's lecture. I will request Dr. Rajat to read out this question. The question is by a person who has said: “I was told to help others and I did so to date. I used to help anyone without thinking about my financial condition, under the impression that something good will happen to me. But instead of it, I lost everything and today I am on the edge of bankruptcy. The reason I wrote this mail is that I want to understand what mistake I have done. I need strength to face this situation.”

It is my discovery that in the entire human history all people have been living under an obsession of ‘helping others’. They believe that the greatest good is to help people. I think that this ‘help’ is actually doing enmity toward others. A human being is born with the mind (aql). The mind is so great and powerful that nothing equals it in comparison. If there is anything greater than the human mind, it is God’s mind. In the whole of history, people have been thinking that the greatest quality or the greatest act of goodness is to help others. But I can say after a long experience that helping others is actually becoming an enemy for others.

The reason for this is that God has kept unlimited potential in the human mind. If you help others a lot—if you have a child and give him everything—then his eyes will be diverted away from his own potential. He will not be able to convert his potential to actuality. Rather his focus would be on receiving and utilizing help from others. This is why children who receive a lot of money from their parents prove to be very unproductive and useless. When parents give a lot of dowry to their daughter, it proves to make her useless. I am saying this out of my experience.

The greatest help is a situation of compulsion. When God wants a person to achieve something great, He creates compulsion for that person. The greatest blessing of God is a situation of compulsion. But rich parents do not wish to see their children in any difficulty, which is why they give their children a lot of easy money. But if the child undergoes hardship and difficulties, then that will prove to be ‘help’ for the child. Parents should not become enemies of their children. Rather they should allow their children to face hardships and situations of pressure. This will help awaken their potentials. Rich parents, in their love for the child, prevent the potential of their children from being actualized. They want all the work of their child to happen smoothly without him or her making any effort. 

There are numerous examples from the whole of human history. God’s way is to create compulsion, and not to let man remain in comfort. For example, when God first created man, according to the Bible, God settled him in the Garden of Eden. This is mentioned in the Bible. I believe this is correct. Eden was very beautiful, fertile and the best land on earth. Everything was perfect there. Man was initially settled in Eden. The people of Eden became involved in fighting with one another and gave birth to the tribal system. Thus this region, which is today called Mesopotamia (the region between Tigris and Euphrates), became a place where people did no constructive work. Then God caused a flood to overwhelm that area. God then guided Prophet Noah to build a huge ark. The people of the time were housed in this Ark of Noah. Then God had the Ark pushed in the great floods. A great flood hit the region of Mesopotamia and Noah’s Ark sailed in it. The Ark waded through the floods and finally reached the coast of present-day Turkey. This has been referred to as Judi in the Quran. This was a cold region, while Mesopotamia was a region with warm climate. So the people of Noah were taken from a region with hot climate to a region of cold climate. Because of the hot climate, people of Mesopotamia had become involved in a lot of fighting. The generation raised there was engrossed in the culture of battle. Due to this, wisdom could not be fostered in the atmosphere of Mesopotamia. God wanted wisdom to develop. So He sent the people of Mesopotamia to Turkey and the rest of Europe, a region with cold climate.

It was in these regions that scientific technology was developed. For the development of wisdom, people need to do a lot of discussion amongst themselves, so that their minds are broadened or opened up. In the Mesopotamian regions, differences were taken in a negative sense. In the Muslim regions there was a lot of clash over differences. This is true even today. There are intellectual and political differences in which these people are deeply enmeshed. This is why the people of Mesopotamia were taken from a hot climate to a cold climate. In this region with cold weather, a different temperament developed and the tendency to fight came to an end. This is how this western region was able to discover technology.

Muslims settled in the regions of Iran and Arabia could not make these new discoveries. God first gave the horse to people for travelling. God later desired that people should travel on cars and aeroplanes. When man was born, he found horses in the jungles. He trained these horses for travel. Thus horse was available for free. Now God wanted people to utilize their minds and discover the hidden technology in nature, and thus construct aeroplanes. But due to the enormous differences over various issues, people could not utilize the potential of their minds. They were engaged in clash and conflict.

The people of colder climate, that is, the West discovered many things. I will speak about a very unique principle of the West. The people of the West converted ‘difference’ into ‘dissent’. When it comes to differences, there is dichotomy. That is, I have an opinion and you have another opinion, and we both are involved in endless arguments to prove ourselves true. This is dichotomy. The West, however, developed the principle of dissent. Dissent is a neutral term. If one person is differing with another person on a matter, both will be neutral in their stands. Earlier there was no concept of having a neutral opinion—people were busy trying to determine which opinion was right and which one was wrong. The people of the colder regions discovered the principle of dissent. Those who lived in hot climate could not discover this principle and continued to live in dichotomy. Earlier there was only the concept of ‘right’ and ‘wrong’. Now people of the West developed the concept of both opinions—for and against a matter—to be right. This is called dissent. It was then that development could happen.

Thus God gives shock treatment to people—He brought about a storm during the age of Noah which transferred people from Mesopotamia to Europe. Newton also had to experience an apple falling on his head. The apple fell on his head, and nowhere else. When something falls on our head from above, it hurts. This experience of the falling of an apple was from God. It made Newton ponder—he thought why did the apple fall down and not go up. Thinking in this way, he discovered the law of gravitation. I call this God’s way to create compulsion for people so that they go on the path of thinking. I call this method 'giving an apple shock’ to a person. All great achievements and discoveries in human history have happened by way of ‘apple shock’.

If a child is born to you, you tend to raise him in the midst of flowers. Keeping one’s child in flowers is not God’s way. Children must be allowed to go through shocks. Then their minds will open up. All rich parents want to keep their children in comfort and ease. These parents do not know the wisdom of ‘apple shock’. Parents who know the wisdom of ‘apple shock’ are intelligent and their children will progress. This is also why the children of poor parents are more successful. Rich parents with a lot of money do not know the wisdom of apple shock. This is why God created poverty and hardship. Because people could not discover the wisdom of ‘apple shock’, God made poverty and difficulty. There is a verse in the Quran in which God says: “We shall certainly test you with fear and hunger, and loss of property, lives and crops. Give good news to those who endure with patience.” (2:155) ‘Apple shock’ means the shock of hardships and difficulties. Difficulties are God’s blessings.

According to a hadith, a person was once praying to God to have his hardship removed. Then listening to his prayer, God said to Gabriel: “O Gabriel, do not make haste in removing the hardship of this person (la tajal li-qaza hajati abdi), because I love to hear his voice.” Here, ‘voice’ means the thinking that develops in a person due to struggle and shock, which helps in his progress and development. God asked Gabriel to not remove the hardship of the person and let him continue in it, so that he could face the shock. This was because such a situation would awaken his potential and thus help actualize his God-given qualities.

The trend of helping people is not right. Rather people should be made to face hardships and problems, so that their potentials can be unfolded and become actuality. People do not allow their potentials to be unfolded. This is a great piece of wisdom in the Quran: “With every hardship, there is ease.” (94:5) Ease comes with hardships, or in other words, success comes with hardships. Shocks open up ways for a person. Shocks help a person to think more. This is God’s wisdom. God wants people to utilize their God-given wisdom and intelligence. When you give help to people, you let people’s God-given intelligence to remain asleep.

I have studied this matter extensively. Those who faced hardship were alone successful in life. I have seen this in my own family. I had a very large family. My elder brother, Abdul Aziz Khan, was in a very bad condition initially and was not given any respect in the family. Some even began to call him wretched. Then my brother, when he faced many difficulties and hard circumstances, became a hero. He went ahead to achieve the greatest amount of success in the entire family. Whereas those in our family who were given a lot of love and affection could not achieve any success.

I want you all to understand that the concept of helping others is not natural. What do I mean by ‘help’? I help people by imparting wisdom through my books on the secrets of life. My concept of ‘helping people’ is different. The concept of help common among people is to give people clothes, food and money, for free. This is the model of Mother Teresa—giving things to people for free. But this mission failed completely. Mother Teresa’s very close friend has written a book in which she has revealed that Mother Teresa died in agony. This is because she could not attain anything. If, on the contrary, you see the Tatas—they gave a gift to the country in terms of the steel industry, aviation, and so on. The Tatas have given many great gifts to our country.

I believe that an intelligent father is one who allows his child to bear hardships. He lets his children struggle. He should not earn money and give it for free to his children. He should let his children work hard. You can experience this on your own—if a father of a family remained in difficulties and could not give his children money, then his children would be more successful. But if a father had given a lot of money to his children and bestowed a lot of comforts on them, then his children would not be successful. This is the law of nature. God has established in the whole of history that success comes through pressure, problems, difficulties and tough situations. 

The Quran says: “We shall certainly test you with fear and hunger, and loss of property, lives and crops. Give good news to those who endure with patience.” (2:155) Here, ‘good news’ (tabshir) is used because difficulties alone lead to success. There is success in patience. All success is through one who remains patient in the midst of hardships. There is no success in being in comfort.

Where did the civilization and the developed world airse from? The Muslims of the thirteenth century were involved in the Crusades against the Christian kings. This war of Crusades continued for about two hundred years. The Christians suffered a humiliating defeat in the Crusades. These defeated people from the Crusades then discovered modern technology. The hidden treasures in the natural world—aeroplane, radio, computer and other technology—have all been discovered by those who were ingloriously defeated in the Crusades.

I will say to the one who has written to me the above letter that he should change his way of thinking. Helping others does not mean to give them money, rather he should impart wisdom to them. Helping others is not to give them money, but to give them wisdom. If you want to know more about what it means to impart wisdom, then read my most recent book ‘The Secret of Success’. The secret of success does not lie in having a silver spoon in your mouth when you were born, as had happened with Jawaharlal Nehru. Rather if a child faces difficulties and hardships, then he is fortunate.

Please read my book to know the secret of success in life. The secret is not in having love and affection, but rather to face the realities of life. One should have experience of the realities of life. One should be ready to face shocks.

Question and Answer Session

Tariq Badar Sb, who was just mentioned, is a great asset for us. He is the only person in his area who is spreading the Quran mission. I first met him in California. There was another person along with him who used to speak a lot and was very dynamic in personality. I was very fascinated by this person who would speak a lot and only focused on him, but paid no attention to Tariq Badar Sb. But later during our stay, this other person whom I was impressed by left midway. It was only then that my attention turned toward Tariq Badar Sb. When a member of ours had left, I was sad, but at the same time I got another member. This member, Tariq Badar Sb, is now a hero of our mission. Had the other person whom I was too much focused on not left me, I would have not discovered Tariq Sb. So I learnt that if you lose something, you will find something else. Tariq Sb is very precious for our mission. Had the other person whom I was impressed with not left me, I would never have turned my attention to Tariq Sb. If you have lost something, know that God has kept something else in store for you to discover.

Q1. I need to know how to develop marefat, wisdom?

A1. My experience is that wisdom, or marefat (God-realization), is already inside a person in great quantity, just as an apple has its juice. But to extract its juice, the apple needs to be crushed. However, a person is not ready to have himself ‘crushed’. People generally try to receive help from others. According to me, a person should instead be given wisdom, that is, he should be told that he should be ready to have himself ‘crushed’. To unfold one’s potentials and qualities, one has to be willing to have oneself ‘crushed’. If a person is not allowed to ‘crush’ himself, he would not develop. Parents give a lot of love to their children which is why they do not develop. Unless children experience shocks, they would not develop.

Q2. Most people make the mistake of overestimating themselves, and as a result they become frustrated. How to judge if a work is within one’s capacity or not?

A2. I believe that the greatest disadvantage to Muslims was that Iqbal gave them the concept of khudi (the notion of the self). This is a disastrous notion. The right notion is that of anti-khudi (anti-self). Because of the concept of khudi, Iqbal’s followers could not succeed. Many people would dislike what I say. But I want to speak the truth. Muslims need to leave Iqbal and his thinking. In every mosque, Iqbal’s poems are read out. Iqbal has only given sweet poison to the community. Many people would be angry with my opinion. But I want to tell the truth to people before I die, as we all have to face God after death. There was no one who misguided people more than Iqbal. Due to him, most Muslims believe in a wrong notion of qawmiyyat. They could not thus understand their age. It is an irony that only Muslims could not understand their age. People of all other communities could understand their age and made great progress. Muslims, however, followed Iqbal who only misled them and thus they could not succeed. Many would be angry with me, but I have to only speak the truth. Self-thinking is disastrous for a person. One must develop anti-self thinking. One can only succeed if one has anti-self thinking. Self-thinking can never lead to success.

Q3. Last week I saw you giving blessing to a girl who was going through depression. Many people are committing suicide these days. My daughter’s classmate was going through therapy for depression and was very good in studies, but still he committed suicide. What can we as parents and teachers do to help such children?

A3. I will tell you my own experience. I went to Pakistan several years ago. At the Lahore airport, a young boy came to receive me along with others. I could not recognize the young man. He said to me: “You do not recognize me, but I know you.” He then told me his story. He had gone into extreme depression. There was a hospital which did therapy for the depressed. He was admitted to the hospital, but it did not help him at all. Then a person whom he met gave him my book ‘Raaz-e-Hayat’. After reading this book, the young boy told the doctors to release him, as he said that he was feeling completely fine. His depression had gone completely and he began working again. This is why I believe that people need not be helped with money, rather they should be given wisdom. Giving money to people is killing their potential, while imparting wisdom to them is awakening their potential. The leaders of our community could not understand this secret. The real success of life is in awakening a person’s potential. Leaders of our community only misguided people’s potentials. Those who want to know the truth about the matter should read my book 'The Secret of Success', or ‘Raaz-e-Hayat' in Urdu.

Q4. In the present era, the youth is not interested in books, especially Islamic literature. Please advise on how to develop interest in them toward Islamic literature and the Quran.

A4. We are living in an age of reason, while leaders of our community tend to speak in the traditional language of pride. There is no reason or rationale in their words. Such a language only misleads people. I began to write with reason which is why many people received guidance from my books. Books written in the language of politics and pride have not done any good, while books I have written, are based on reason, and have impacted people positively.

Comment. Parents only know how to pamper. Pampering is poison.

Q5. As per God’s creation plan there will always be a section of people who are underprivileged. Those who are privileged are asked to help the poor. This is the concept of charity in Islam. Charity or zakat is meant for helping the poor. Most of us give alms to poor in the form of zakat, thinking we are helping the poor. Please comment.

A5. The term ‘weaker section of the society’ is wrong. Those whom you term ‘weaker’ are actually ‘richer’. They have a greater incentive to work and achieve. Incentive is a greater force than money. A very important point I want to make is that God has in this age given numerous scopes to people for acquiring to people. For every person, there is great opportunity to earn money. He can develop his skill and earn a lot of money. The dichotomy of beggars (faqir) and givers is over now. We are no more living in an age of ‘poor’ people. The age of the poor is completely over. Now earning is so easy that if you develop your skill, you can achieve all kinds of success. The task before a person is to develop one’s skill and not to extend his hands before others so that they give him money. People do not know that the skill they develop is the greatest wealth. I do not believe that people should extend their hands for money. Rather you should educate people to develop their God-given potential, develop a skill, and thus achieve success. This is an age in which there are innumerable opportunities for earning money.

Q6. Creating a compulsion is a big blessing. I understood this today. The concept of dissent led to material progress, but how did it help in spiritual progress?

A6. When the culture of dissent did not exist, people only engaged in argumentation. Every person lived in the concept of dichotomous thinking. Dissent, for the first time, was a neutral concept. There were no more arguments on proving oneself right and others wrong. This concept led to development and progress in the world. Before the culture of neutral discussions, there was no progress in the world. All kinds of science and technology only developed after the culture of dissent became prevalent.

Q7. Why are there ranks in Paradise? There is caste system in the present world, but why ranks in Paradise?

A7. You must understand God’s planning. God gave an opportunity to man to do self-discovery. That is, one must discover one’s own self and build one’s own self. Progress is not being bestowed here from high above, rather it is something to be acquired through one’s own "struggle" and level of self-development. As a result, there will naturally be different ranks among people. It is not ‘ranking’, rather the differentiation is a natural and practical result of difference in one’s own struggles.

Q8. Is the zakat to be utilized for creating incentive for people? Please comment.

A8. This is true. You should utilize zakat for anything that benefits people.

How to pay zakat, Sadaqa Al-Fitr, Fidya and Kafarah

How to pay zakat, Sadaqa Al-Fitr, Fidya and Kafarah   

Zakat

The concept of Zakat is to assist the poor and those who are suffering in order to help them end their suffering and get back on their feet.

Recipients of Zakat must be sufficiently poor to receive it. They don’t have personal assets that either meet or exceed the nisab, they are eligible to receive Zakat.

 To put it in simple terms, people who are poor and suffering are eligible to receive Zakat money. They can be any of the following: 

• The Poor & The Needy – these people may have some wealth and funds but it is not enough to make up for the nisaab.
• The Destitute – People who have no wealth or funds. They are living their life on the very basics necessities of life.
• Zakat Collectors – People who collect Zakat as well as distribute it.
• People in Debt – People who are in debt but cannot pay it back are eligible for Zakat. 

FIRST PRIORITY	POOR RELATIVES
SECOND PRIORITY	POOR NEIGHBOURS
THIRD PRIORITY	POOR PEOPLE IN YOUR LOCALITY. It is easy to donate to zakat fund of your local area masjid.

If each locality takes care of itself, its sufficient for development of the society.

Zakat is 2.5% of one year’s total cumulative wealth. This amount is then distributed to the poor. It can be easily understood from the following table.

Any Muslim who possesses the required nisaab (the minimum amount of wealth that one must have before zakat is payable) for one whole year is bound to pay Zakat on that wealth. The simple concept of zakat is that It is customarily 2.5% (or 1/40th) of a Muslim's total savings and wealth above a minimum amount known as nisab is payable  as zakat. No Zakāt is due on wealth until one year passes. .

Nisab is the exemption limit for the payment of Zakat. If a Muslim’s net yearly savings falls below this amount, he or she is exempt from paying Zakat. Only those people whose net capital exceeds the nisab values are obliged to give zakat. The nisab amount is calculated based on the current value of 3 ounces of pure Gold.If you have more than 7 and half  tolas of Gold or 52 and half tolas of Silver, zakat is payable. 

Items That Fall Under the Scope of Zakat

Keep in mind that in addition to cash at home or bank account, Zakat is also owed on gold, silver, investments, rent income, business merchandise and profits, shares, and bonds, Loans given or funds received. Any of these must be taken into account when determining the Zakat amount. Cattle and crops that are in excess of one’s need.

Enter all assets that have been in your possession over a lunar year:

Sr No	Item	Amount (Rs.)
1	Gold
2	Silver
3	In hand and in bank accounts
4	Deposited for some future purpose, e.g. Hajj
5	Given out in loans
6	Business investments, shares, saving certificates, pensions funded by money in ones possession
7	Value of Stock of trade
8	DEDUCT ALL LIABILITIES(Borrowed money, goods bought on credit, Wages due to employees, Taxes, rent, utility bills due immediately)	(-)
	Total assets
	Zakat payable= 2.5% of total asset

READ MORE ON https://islamqa.info/en/229995

Online ZAKAT CALCULATOR  http://muttaqun.com/zakatcalc.xls

http://www.ramadhanzone.com/zakat_calculator.asp

http://www.getjar.com/products/12016/ZakatCalculator

http://www.charityalliance.in/contents/Zakatcalculator.xls

 http://www.islamic-relief.org/zakat/zakat-calculator/?gclid=Cj0KEQjws_m6BRCv37WbtNmJs-IBEiQAWKKt0IcObYYBkun4rarjfghmUQ6rlTSLj1nzjvbMPRQvYQoaAtj38P8HAQ

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Manju ka,

Regarding zakat, what I know are

1. Eligibility for zakat: If you have more than 7 and half  tolas of Gold or 52 and half tolas of Silver. 

2.Items on which zakat is to be given: Please go through the zakat calculator (Attached),you will understand yourself..It is more like wealth tax. It is on the amount lying with you for one year.A man may earn Rs. 1 lakh a month but spends the entire amount of his salary, is not liable to play Zakat, even if he had earned Rs. 12 Lakhs a year.

3.Financial year: Take any date in the month of ramadan  Ramadan is gud for remembering the date.

4.What about the fluctuating value of gold and the amount of zakat to be paid : Always take a higher value.Its always better to pay more than pay less zakat.

Please share your knowledge.

regards

saleem

**************************************************************************saleem,

Zakat is not income tax. It is more like wealth tax. It is on

the amount lying with you for one year.

The calculation of the financial year is extremely important. It should

be calculated from the day you have become Sahibe Nisaab. Note down the

Lunar date (Arabic calender) and also the amount you have with you. Say

you have Rs. 2 lakh (the day you have crossed the value of 7 and half

tolas of Gold or 52 and half tolas of Silver). Then, exactly on the

same date next year calculate how much money you have. Say, it is Rs. 5

Lakh. Then your Zakat will be due on Rs. 2 Lakh. (The rest of the 
amount, that is Rs. three lakh, have not completed one year.) Again

next year, on the same date suppose you have Rs. 10 lakhs with you.

Then Zakat will be payable on Rs. 5 Lakh which completed a year.

Although it appears to be simple I was initially confused about one

thing. That is, what about the amount that completes a year in the

middle of YOUR FINANCIAL YEAR. I thought that Zakat will be payable on

that too. No one could give me satisfactory answer to that. But reading

books I could make out that the identification of the FINANCIAL YEAR is

important. Accordingly I have decided on the formula above. Of course

there are many other fine points (masails) to be taken note of. But

broadly that is what I understand.

Since I could not remember when I became a Sahib e Nisaab, I have

taken the 15th Ramzan as the date to calculate my Financial Year. This

may not be entirely correct, but at least it gives me a convenient

reference point. I am no scholar on the subject. I am only stating what

I understand. There may be points of disagreement.

Assalaamualaikum,

Manju syed ahmad shah
http://www.thethumbprintmag.com/translating-bhupen-hazarikas-songs-is-a-labour-of-love-syed-ahmed-shah/
https://www.poemhunter.com/syed-ahmed-shah/biography/

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 Saleem,

I have added one very important correction. Please rectify the mistake

I have made. It is regarding the zakatable amount.

The completion of one year is necessary only regards to your being

considered a Sahib e nisaab or not. Otherwise you are liable to pay

Zakat on the amount lying with you on the completion of the relevant

financial year.

That means if you get Rs. 10,00,000/- only a month before the due date

of calculation, it is also zakatable. I have corrected my position

after doing some reading and confirmed it from my spiritual teacher.

I sincerely apologise for the confusion.

Khuda hafiz,

Assalaamualaikum,

Manju syed ahmad shah
http://www.thethumbprintmag.com/translating-bhupen-hazarikas-songs-is-a-labour-of-love-syed-ahmed-shah/
https://www.poemhunter.com/syed-ahmed-shah/biography/

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Its time to think about Zakat , May people does not know even his Zakat

is due.

The tool Zakat Calulator will help them who knows computer.

Common muslim does not know how to calculate Zakat.

Even people say '....as I do not have 9.5 tola GOLD , I am not liable.

"ý and feel happy.

For salaried person , every month 2.5% of his salary should be

accumulated separately ( and should not be touched in any condition )

and give to people as mentioned in Quran . This is very simple. and

straight .

I think ZDS ( Zakat deduction at source ) is better.

If you pay your zakat dues to the poor and needy that you know (and especially if they are from among your poor relatives), then that is better than giving it to someone whom you do not know. As your poor relatives have a bigger right on you than the others.

Zakat can be paid out to any of the following eight deservants as ordained by Allah in the Glorious Quran:

Holy Quran Chapter 9 Surah Taubah verse 60: Zakat Collections are for the needy, and the indigent, and for those who are employed to collect them, and for those whose hearts are to be won over, and for the ransoming of slaves, and for helping the debtors, and the way of Allah, and for the hospitality of the way-farers.

When to Pay Zakat:

While Zakat can be paid anytime during the Islamic lunar year, many people prefer to pay it during ramazan.

Fitr 

Fitr or Fitrana, is compulsory charity paid by Muslims at the end of the fasting month. Every adult Muslim who possesses food in excess of his/her needs (approx. 2kg) must pay Fitr for him/herself and on behalf of dependants.

The accepted amount for Zakat ul Fitr is Indian Rs50/= per person of the family on june,2017.. Though this is payable until the morning before Eid Prayer, we urge donors to give theirs in advance. By doing so, you’ll be allowing the families who rely on your Fitr to make their preparations for Eid.

The Prophet (may Allaah raise his rank and grant him peace) ordered that a fasting person give out Zakaat al-Fitr at the end of Ramadhan – one saa’ of staple food on behalf of yourself and each person you are responsible for. [1]

What is a Saa’?

A Prophetic saa’ ( صاع ) is not a weight measurement.  It was and still is a measurement of volume, similar to the size of a large salad bowl.  It is made up of four mudds, and a mudd ( مد ) is a smaller container, close to the size of a small salad bowl.

To be precise, a Prophetic mudd in modern volume measurements is 0.75L (or 750mL), which means that a saa’ is three litres.

 The most common understanding is that one sa'a is equivalent to 2.5 kilograms (5 pounds) of wheat. Each individual Muslim is to give away this amount -- man or woman, adult or child, sick or healthy, old or young. The senior member of the household is responsible for paying the amount on behalf of the family.

So a family of four individuals (2 adults + 2 children of any age) should purchase and give away 10 kilograms  of wheat.

“The Scholars have Specified the Saa’ as 2.172 Kilograms” [?]

In a translation of a fatwaa from the Permanent Committee of Scholars in Saudi Arabia, headed by Shaykh Ibn Baaz (may Allaah have Mercy on him), there seems to be a specification of 2.172 kilograms as one saa’.

It is preferable (and some scholars say mandatory) to give the zakat-ul-fitr as food to the poor and needy of the society. But if one is not able to personally give out the food as zakat-ul-fitr, it is permissible to give the equivalent amount to an organization who collects the zakat-ul-fitr; and they in turn will purchase the food on your behalf and give it to the poor and needy.

When to Pay Sadaqa Al-Fitr

Sadaqa Al-Fitr is a charitable donation linked directly to the month of Ramadan. One must make the donations in the days or hours just prior to the Eid Al-Fitr holiday prayer. This prayer occurs early on the first morning of Shawwal, the month following Ramadan.

Who Benefits From Sadaqa Al-Fitr

Sadaqa Al-Fitr is intended for members of the Muslim community who do not have enough to feed themselves and their family members. It is traditionally given directly to individuals in need. In some places, one may take the donation directly to a known needy family. In other places, the local mosque may collect all of the food donations for distribution to appropriate community members. It is recommended that the food be donated within one's local community. However, some Islamic charitable organizations accept cash donations which they use to purchase food for distribution in famine or disaster-affected regions.

 

Its payment in money

Al-Qaradawi explains why the Prophet appointed Sa` as the measure and did not prescribe it in money saying that in his opinion there are two reasons for this: First, money was still rare among the Arabs particularly the Bedouins. They did not have their own currency. So if the Prophet had prescribed it in money, he would have caused hardship to them. Second, the purchasing power of money changes from time to time. For instance, the purchasing power of a certain currency sometimes becomes low and other times high, so paying Zakat al-Fitr in money makes its value unstable. That is why the Prophet prescribed it with a stable measure, that is an amount of food which fulfils the needs of one family. For one Sa` provides a family with food for a whole day.

The Hanafis permitted the payment of Zakat al-Fitr in money. This is the view of Al-Thawri, Al-Hasan al-Basri, and `Umar ibn `Abd al-`Aziz. However, the other three schools did not permit this. Their argument is that the Prophet did not do so and hence its payment in money contradicts the Sunnah of the Prophet. But some contemporary scholars support the Hanafi view since this is easier nowadays for the payer particularly in cities where people use only money for dealings. Among them are Sheikh Shaltut, al-Ghazali, and al-Qaradawi[28] who mentioned earlier the two reasons for which the Prophet did not prescribe it in money. He also stated that the purpose of Zakat al-Fitr is to fulfil the needs of the poor and this is achieved also by payment in money and that in most cases and most countries the payment in money is more useful to the poor.[29] He also mentioned that when the Prophet prescribed it from food, it was easy for the payer and useful for the recipient during that time. But nowadays to pay it in food is not useful for the poor because he cannot make use, for instance, of wheat or dates unless he sells them with any price, generally low, to buy his needs with the money.[30] 

Al-Qaradawi excluded the times of famines where the payment of food is more useful for the recipients and said that the criterion is the benefit of the poor so if food proves to be more useful as in times of famines and catastrophes, then its payment in kind is better. But if money is more useful, then its payment in money is better.[31] 

Nowadays, if we consider the condition in the Muslim world in general and that of Muslims in the West in particular we will discover that the second view is more convenient with the spirit of Islamic legislation and the present condition of Muslims. As we will see later when Muslims living in the West decide to transfer their Zakah funds or some of them to needy Muslims in Muslim countries, then the payment in money is more convenient. 

The required amount of zakat ul-fitr is one sa' of wheat, barley, raisins, dry cottage cheese (aqit), rice, corn, or similar items considered as basic foods (qut). Abu Hanifah made it permissible to set aside, as a zakat ul-fitr, an equivalent value and also said that if the payer pays in wheat, one-half of a sa' would be sufficient.

Sadaqah al-Fitr is one kilo 633 gram wheat or three kilo 266 gram barley- Allah knows Best! Darul Ifta,Darul Uloom Deoband (Fatwa: 955/966/H=10/1436). This is Indian rupees fifty on June,2017 per person of the family.

Fidya – for Old person, poor health

Fidya is payable by those who are unable to fast during the month of Ramadan for valid reasons (due to poor health etc.) Such a person must pay to feed a poor person (2 meals a day) for every day of fasting he/she misses. This is called Fidya.

Pay fidyah equal to one Sadaqah al-Fitr in return of each fast. Sadaqah al-Fitr is one kilo 633 gram wheat or three kilo 266 gram barley which should be paid to poor and needy ones.Darul Ifta,Darul Uloom Deoband (Fatwa: 955/966/H=10/1436)

Kafarah  

Kafarah is payable by those who intentionally don’t fast during Ramadan, without a valid reason. The compensation for each fast broken is to feed a person (2 meals a day) for 60 days. This is called Kafarah.

Alternatively such a person must fast for 60 consecutive days.