Assalamualikum Wa rahmatullahi wa barakatuhu,
Sheikh Saheb.
I am an indian working in gulf. I have given loan to siblings and friends. There are two types of people who received loans:
1. I gave loan to siblings for house construction or purchase. I know they are not capable of paying back in the coming few years.
I gave loan to them a few years back as well.
2. Gave loan to friends, some of them can pay back but never bothered to pay back, some of them are not in a position to pay me back.
Teh amount is 40 lakh INR and some of the loans i already written off. this is not included in this bulk amount.
Now do i have to keep paying teh zakat for all this money for coming few years. i also have a problem that i do not have courage (or what ever you say) to ask them to return the loan. so some people ar taking advantage out of it.
Please advise.
I am not asking this question to shy away from zakat. but it hurts to feel taht people take advantage.
Jazakallahu khairan kaseerah
In principle, if one gives a loan and has no hope of being paid back, he does not have to give zakat on that money.[1]
If he does receive payment of the debt in the future, he does not have to give zakat for the previous years and will only include it in the upcoming zakat.
If you feel that people will abuse you because of your leniency, you may hire a debt collector to fulfill that task.
And Allah Ta’āla Knows Best
Saad Haque
Student Darul Iftaa
New Jersey, USA
Checked and Approved by,
Mufti Ebrahim Desai.
[1] الدر المختار وحاشية ابن عابدين (رد المحتار) (٢/٢٦٧)
(أو) على (جاحد عليه بينة) وعن محمد لا زكاة، وهو الصحيح، ذكره ابن ملك وغيره
(قوله: وهو الصحيح) صححه في التحفة كما في غاية البيان وصححه في الخانية أيضا وعزاه إلى السرخسي بحر. وفي باب المصرف من النهر عن عقد الفرائد: ينبغي أن يعول عليه.
قلت: ونقل الباقاني تصحيح الوجوب عن الكافي قال: وهو المعتمد، وإليه مال فخر الإسلام اهـ ولذا جزم به في الهداية والغرر والملتقى وتبعهم المصنف. والحاصل أن فيه اختلاف
(٢/٣٤٤)
ومال الرحمتي إلى هذا وقال بل في زماننا يقر المديون بالدين وبملاءته ولا يقدر الدائن على تخليصه منه فهو بمنزلة العدم.
حاشية الطحطاوي على مراقي الفلاح شرح نور الإيضاح (ص: ٧١٦)
قوله: “أو على جاحد عليه بينة” تبع فيه العيني وفي النهر عن الخانية والتحفة صحح قول محمد بعدم الوجوب فيه لأن كل بينة لا تقبل ولا كل قاض يعدل
فتاوي عثماني (٢/٤٦و٧٦)
امداد الفتاوي (٢/٦٣)