Due to the Prophet’s statement ﷺ: “There is no share of it (Zakah) for the rich and those who are strong and able to earn a living.” [ Source:Abu Dawud] 2- Parents, children and wives (those who are financially dependent on the person)
It is not permissible to give Zakat to those whom a Muslim is obliged to cater for e.g. the father, mother, grandfather, grandmother, children, and grandchildren; this is because giving Zakat to them will make them needless of his mandatory spending, thereby freeing him of their burden and as a result the benefits of Zakat goes to him, just as if he had paid it to himself. 3- Disbelievers whose hearts are not inclined (to Islam etc.)
It is not permissible to give Zakat to disbelievers, as long as the intention is not to incline their hearts to Islam etc. This is due to the Prophet’s statement ﷺ: “It (Zakah) is collected from their rich and given to their poor,” [ Source:Al-Bukhari] i.e. the rich among the Muslims and their poor, but none other than them. Also because one of the aims of Zakat is to enrich the poor Muslims and consolidate the pillars of love and brotherhood among individuals of the Islamic society, but this is not permissible with regards to the disbelievers. 4- The household of the Prophet ﷺ [ The Prophet’s household are the offspring (banu) of Hashim]
Zakah is not permissible for the household of the Prophet ﷺ as a mark of honour and respect to them. The Prophet ﷺ said: “Indeed these alms are only people’s impurities and indeed they are not permissible for Muhammad and his household.” [ Source: Muslim] 5- The freed slaves of the household of the Prophet ﷺ
They are the slaves freed by the household of the Prophet ﷺ, due to this hadith: “Indeed, alms are not permissible for us and verily, the freed slaves of a people are part of them.” [ Source: At-Tirmidhi] “Part of them” i.e. the ruling concerning the former also applies to the latter. As such, Zakah is forbidden for the freed slaves of the household of Banu Hashim. 6- An unfreed slave
Zakah is not paid to a slave, because the property of a slave belongs to his master. When Zakat is paid to him, it is transferred to the ownership of his master. Furthermore, it is the responsibility of his master to cater for him. Excluded from this is the one working to free himself from slavery (mukatib); he is given from Zakat what is sufficient to settle what is left of the stipulated amount. Also the slave who administers Zakah can be given Zakah; when a slave is an administrator of Zakah, he is given from it, because he is like a labourer and a slave can be hired on the permission of his master.
source: https://www.al-feqh.com/en/people-to...how-it-is-paid
Because there are children in the madrassas who are coming to study and passengers who are also a traveler from the expense of Zakat, the administration does not put the Zakat money on their own, but put them above the children.
Because there are children in the madrassas who are coming to study and passengers who are also a traveler from the expense of Zakat, the administration does not put the Zakat money on their own, but put them above the children.
I don't appreciate madaris raising the children on zakat money. If they start some technical education or learning skills courses, will make them stand on their own feet.
It's sad to see that imam of masajid aren't respected as they should be. Practically if observed, they are not more than The paid servant of local people and can be questioned in masjid by any person. And imam sahab can't stop him.
Reason is that imam sahab was not taught any skills which could enable him to earn money so that he could do imamat free of cost in masjid. In that case no body could tell imam sahab why broom is not lying in its place or why water isn't coming in tap or why loud speaker is not working or why garbage is scattered at the gate. But unfortunately his salary is collected by people regardless of their source of income whether halal or haram . So people if paying him can say anything and he will have to listen.
If job oriented courses like tailoring, carpentry, embroidery etc are also started in madaris, there is no need of taking zakat.
The students will pay their fee by earning themselves if their parents can't pay. And we will not see that molvi sahab is selling tawiz in return of money.
Because there are children in the madrassas who are coming to study and passengers who are also a traveler from the expense of Zakat, the administration does not put the Zakat money on their own, but put them above the children.
Maybe what you mean is infaq, not zakat.
Zakat is obligated donation in specific amount that can be given only to certain recipients (mustahik). While infaq is voluntary donation without specific amount that can be given to parties outside the mustahik, including to fund madrassa.
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