Question:
We are entrusted with Zakaat and lillah monies on an almost continuous basis. The lillah monies are a combination of education fees, income from a tuckshop, and general lillah/contributions. We use the lillah monies for the general maintenance/upkeep/building of the musjid/madrasah. Zakaat is used for deserving people as per the need.
It is not possible to keep 3 separate cash flows (lillah/zakaat/personal) on hand(in our pocket) all the time. If we went to the shop to purchase personal items together with one lillah item, then we would swipe our personal card for all the items and on return or later on do the necessary deduction. Sometimes, we went specifically to purchase a whole list of lillah items and a few personal items as well. Sometimes, there is need for buying for all 3. It is not possible to swipe 3 different cards from the 3 different accounts and at times it is not possible to keep 3 cash flows in our pocket because, at times, we had not even intended to purchase a Zakaat or lillah item at all in the first place. It was only at that time that we remembered or, we may have seen an item on sale at that time and realized that the Musjid needs this etc… How then, can this be achieved? It is also not possible to make 3 or even 2 separate trips to separate this in a way, whereby, one trip is only personal items…. This becomes, a waste of valuable time and also of lillah monies. And at times, the place of purchase (store) is not nearby, that we could keep coming up and down.
Many times, we continue to personally pay for lillah or even Zakaat items and record them. This can go on for even a month. There is records of all these. We write them down. Then, when we are free, at the end of the month, or whenever else, we do deductions, meaning, we credit ourselves with lillah/zakaat monies because of all those previous transactions. The credit could either be in cash or eft. Is this correct?
Sometimes, it is a mixture of both ways. Records will show that lillah owes us OR “we owe lillah”. The part of “we owe lillah” is when we swiped the lillah account card or used lillah cash monies for lillah items but there was ‘a loaf of bread’ or some other personal items in that list.
Sometimes, we do “mental deductions”. That is, example…. on one day, we could have bought personal items like explained whereby we are owing the lillah fund R100(example). Later, in the day, there was plumbing labour to pay from lillah that cost R100. We simply paid the plumber from our personal monies, with this “in mind” that it is in lieu of the R100 items that correct?..
Sometimes, we were on some errand with lillah monies and met some known person that needed finincial assistance. We know him to be zakat eligible. On hand, we don’t have Zakaat. We have it, either in bank account or cash at home. He wants R20 cash. Can we give him from the lillah or personal and replace that when we return?
Also, on this point, there is always ongoing Musjid building projects for which Musallee and outsiders regularly contribute. Those monies are used specifically for the reason for which it was collected. We do state, however, that extra funds for this project will be used for “any other lillah expenses”. It can happen that as we approach month end, we need to pay salaries. The month ends in the middle of the week and we know for sure that salary contributions will only come in by weekend. Can we use those Musjid project lillah funds to pay salaries on time, and replace at weekend?
Finally, the interest that accumulates in personal or Musjid lillah bank accounts must be removed. Can they be removed from cash at hand? To remove them every month directly from the bank account is an additional “lillah cost” (bank withdrawal fees).
Answer:
1. Lillah and Zakaat funds can only be used in those avenues which the donor has permitted either implicitly or explicitly.
It would, thus, not be permissible to use Lillah funds for one’s personal needs, nor will it be permissible to give it to a Zakaat recipient. Likewise, Zakaat funds cannot be spent in the avenues of Lillah, nor for personal usage.
However, if the donors specifically allow you to use the money, and then discharge the Lillah and Zakaat from your own money, this would be allowed.
2. It is necessary to keep Zakaat and Lillah funds separately and to ensure that they are not mixed with personal funds. This would also prevent disputes from arising in the future.
3. You are allowed to use your personal money to purchase items for which Lillah is supposed to be used (e.g. items which are needed for the upkeep and maintenance of the Masjid) You will then claim the money from the actual Lillah funds of the Masjid.
4. Once a donor has handed over his Zakaat or authorised you to discharge his Zakaat, you may discharge his Zakaat from your own money. The money will then be claimed from him. Or if he had already given it to you, then the money which he had originally given to you will now belong to you. (The money of the donor cannot first be utilised for one’s personal needs without the express permission of the donor)
5. The Lillah money which is given to the Masjid can be used to pay for any expenses related to the maintenance and building projects of the Masjid. The salaries of the Imaam, Muazzin, cleaner etc which can be paid from the Lillah funds of the Masjid, can also be paid from the funds which were collected for the Masjid, as the donors have allowed this.
6. The interest money should be taken out from the account wherein it was credited.
Should there be 3 accounts which earn interest, then the interest of each account will be given individually, from the respective bank account. (The interest cannot be disposed from cash if it was paid into the bank account)
Withdrawing the interest money is allowed but not necessary – an EFT could be done to a deserving recipient, or it could even be sent to the recipient’s phone number, and should he/she not have a bank account, the recipient will then be able to withdraw the cash.
If there are viable alternatives to using interest bearing accounts, then it would not be permissible to keep funds in interest bearing accounts.
Checked and Approved By:
Mufti Muhammed Saeed Motara Saheb D.B.
وفي القنية ولايجوز للقيم شراء شيء من مال المسجد لنفسه ولا البيع له وإن كان فيه منفعة ظاهرةللمسجد. اهـ. البحر الرائقشرح كنز الدقائق (5/ 259)
رجل جمع مالاً منالناس لينفقه في بناء المسجد وأنفق من تلك الدراهم في حاجة نفسه ثم رد بدلها فينفقة المسجد لا يسعه أن يفعل ذلك وإذا فعل إن كان يعرف صاحب المال رد الضمان عليهأو يسأله ليأذن له بإنفاق الضمان في المسجد، وإن لم يعرف صاحب المال يرفع الأمرإلى القاضي حتى يأمره بإنفاق ذلك في المسجد فإن لم يقدر على أن يرفع الأمر إلىالقاضي قالوا نرجو له في الاستحسان أن ينفق مثل ذلك من ماله في المسجد فيجوز ويخرجعن الوبال فيما بينه وبين الله تعالى وفي القضاء يكون ضامناً فيكون ذلك ديناً عليهلصاحب المال. فتاوى قاضيخان (3/ 168)
فتاوی محموديہ(15/506)
[1] (س) ناظم مدرسہ کو جو مال زکوۃ ملتا ہے ۔ وہ مدرسہ کے علاوہ اپنیضروریات ذاتیہ میں خرچ کرے پھر بعد میں گھر سے یا تخواہ میں سے مدرسہ کی ضروریاتکو بعد تملیک کے پورا کرے جائز ہے یا نہ ؟ لینی بعینہ اس مال کوخر چ کرے یا ردوبدل کرسکتا ہے ۔
(ج)دینے والے کیاجازۃ سے ایسا کر سکتا ہے ۔ ورنہ نہیں ۔ اجازت دلالۃبھی غالبا کافی ہو گی ۔ والله تعالی اعلم محمودعفااللہ عنہ مفتی مدرسہ قاسم العلوم ملتان ۲۹، جب۱۳۸۲ ھ ۔ فتاوی مفتی محمود (3/ 350)
[1] ولو تصدق بدراهم نفسهأجزأ إن كان على نية الرجوع وكان دراهم الموكل قائمة. الدر المختار شرح تنوير الأبصار (ص: 127) دارالكتب العلمية
(قوله ولوتصدق إلخ) أي الوكيل بدفع الزكاة إذا أمسك دراهم الموكل ودفع من ماله ليرجع ببدلهافي دراهم الموكل صح. بخلاف ما إذا أنفقها أولا على نفسه مثلا ثم دفع من ماله فهومتبرع، وعلى هذا التفصيل الوكيل بالإنفاق أو بقضاء الدين أو الشراء كما سيأتي إنشاء الله – تعالى – في الوكالة. وفيه إشارة إلى أنه لا يشترط الدفع من عين مالالزكاة ولذا لو أمر غيره بالدفع عنه جاز كما قدمناه،. رد المحتار على الدر المختار(2/ 269) سعيد
ولم يشترط أيضاالدفع من عين مال الزكاة لما قدمناه من أنه لو أمر إنسانا بالدفع عنه أجزأه. البحرالرائق شرح كنز الدقائق (2/ 228)
وفي المنتقى: رجـل أمـر رجـلا أن يـؤدى عنه زكاةماله، فأداها قال: يجوز عنه ولا يرجع على الآمر بما أدى – وفي الخانية: ما لم يشترطالرجوع. الفتاوي التاتارخانية (3/ 227)
والوكيل بالإنفاقأو القضاء أو الشراء أو التصدق إذا أمسك المدفوع إليه ونقد من ماله حال قيامه لايكون متبرعا إذا لم يضف إلى غيره لكان أولى. وأما مسألة التصدق ففي القنية: أعطاهدراهم ليتصدق بها عن زكاته فتصدق المأمور بدراهم نفسه يجزئه إذا تصدق بها على نيةالرجوع كالقيم والوصي. وقيدنا بقيام المدفوع لما في البزازية: أنفق الوكيل بالشراءالدراهم على نفسه ثم اشترى ما أمر من عنده بدراهم فالمشتري للوكيل لا للآمر فيالمختار ا ه. ثم قال وفي العيون: أمره بصدقة ألف وأعطاه فأنفقه وتصدق بألف منعنده لا يجوز ويضمن، وإن باقية عنده وتصدق بألف من عنده جاز استحسانا. وفيالمنتفى: أمره أن يقبض من مديونه ألفا ويتصدق فتصدق بألف ليرجع على المديون جازاستحسانا ا ه. البحر الرائق شرح كنز الدقائق (7/ 186)
[1]سوال( 695 ) چندہ کے احکام وقف کے ہوں گے یا اور مہتمم تنخواہ مقررہ سے زائد بطور انعام وغیرہ کے دے سکتا ہےیانہیں ۔؟
الجواب ۔ یہ وقف نہیں ۔معطین کا مملوک ہے اگر اہل چندہ صراحۃیا دلالۂ انعام دینے پر رضا مند ہوں درست ہے ورنہ درست نہیں ۔ ۱۵رشعبان ۱۳۲۱ ھ (امدادثانیص: ۹۱ ) امدادالفتاوی(2/ 560)