In the name of Allāh, Most Gracious, Most Merciful

Assalāmu ῾alaykum wa Rahmatullāhi Wabarakātuh

Firstly, one should know that the custom referred to in the query -- i.e. hermaphrodites going to homes where a baby is born and demanding money – is an un-Islamic custom. Rasulullah (sallallaahu alaihi wa sallam) has said that the wealth of a Muslim is not permissible for another except through his own good will. When a person demands money from another, he will not give it out of his own free will; instead, he will give it because he will feel forced and pressured to give it. Therefore, one should not give money to such people, because by doing so he will be encouraging them to continue this sinful and shameful act.

عن أنس بن مالك أن رسول الله -صلى الله عليه وسلم- قال « لا يحل مال امرئ مسلم إلا بطيب نفسه » (سنن الدارقطني ، شعب الإيمان )

Also, the fuqaha have stated that it is not permissible for one to ask/beg for sustenance if he has enough sustenance to suffice him for the day or if he is able to work and earn himself. And if anyone gives such person money while knowing that he is capable of earning for himself, he will be assisting in committing a forbidden act.

في الدر المختار: ( ولا ) يحل أن ( يسأل ) من القوت ( من له قوت يومه ) بالفعل أو بالقوة كالصحيح المكتسب ويأثم معطيه إن علم بحاله لإعانته على المحرم ؛ وقال ابن عابدين رحمه الله: قال المقدسي في شرحه وأنت خبير بأن الظاهر أن مرادهم أن الدفع إلى مثل هذا يدعو إلى السؤال على الوجه المذكور وبالمنع ربما يتوب عن مثل ذلك فليتأمل ا هـ ( رد المحتار: ج 3 ص 357-358 ط دار المعرفة )

Now, coming to your question:

If you had intended to give Zakaat at the time of giving the person the money, then the amount will be counted as Zakaat. Alternatively, if the money you gave him was from an amount that you had separated with the intention of paying Zakaat with it, then too the amount will be counted as Zakaat. If none of these two cases apply, then you still have the chance to count the money as Zakaat only if the person still has the money in his possession. If he has already used the money, then you cannot count it as Zakaat.

في الدر المختار: ( وشرط صحة أدائها نية مقارنة له ) أي للأداء ( ولو ) كانت المقارنة ( حكما ) كما لو دفع بلا نية ثم نوى والمال قائم في يد الفقير ... ( وبعد أسطر ) ... ( أو مقارنة بعزل ما وجب ) كله أو بعضه ، ولا يخرج عن العهدة بالعزل بل بالأداء للفقراء ؛ وقال ابن عابدين رحمه الله: ( قوله مقارنة ) هو الأصل كما في سائر العبادات ، وإنما اكتفي بالنية عند العزل كما سيأتي لأن الدفع يتفرق فيتخرج باستحضار النية عند كل دفع فاكتفى بذلك للحرج بحر الخ ... ( وبعد سطر ) ... ( قوله : والمال قائم في يد الفقير ) بخلاف ما إذا نوى بعد هلاكه بحر وظاهره أن المراد بقيامه في يد الفقير بقاؤه في ملكه لا اليد الحقيقية ، وأن النية تجزيه مادام في ملك الفقير ، ولو بعد أيام ( رد المحتار: ج 3 ص 222 ط دار المعرفة )

وفي اللباب: ( ولا يجوز أداء الزكاة إلا بنية مقارنة للأداء ) ولو حكماً، كما لو دفع بلا نية ثم نوى والمال في يد الفقير ... ( أو مقارنة لعزل مقدار الواجب )؛ لأن الزكاة عبادة وكان من شرطها النية، والأصل فيها الاقتران، إلا أن الدفع يتفرق، فاكتفى بوجودها حالة العزل تيسيراً، كتقديم النية في الصوم. هداية ( اللباب في شرح الكتاب: ص 150 ط دار قباء )

The above is applicable only if the person you gave the money to was eligible to receive Zakaat.

And Allāh Ta῾āla Knows Best

Wassalāmu ῾alaykum

Ml. Faizal Riza

Correspondence Iftā Student, Australia

Checked and Approved by:

Mufti Ebrahim Desai
Dārul Iftā, Madrasah In῾āmiyyah

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