Clarifications regarding our method

The reason for writing this document is to clarify our positions and views on the points where scholars differed and to clarify certain misconceptions in relation to the concept of poverty in our society.

In our time, economists make the distinction between two types of poverty: Absolute poverty, also called extreme poverty, describes a situation in which people barely survive, where the next meal may literally be a matter of life or death. This is more found in places such as the horn of Africa, subSaharan countries such as Niger, Tchad, in certain communities in Asia and in the Arab world, etc... Relative poverty on the other hand is a situation where there is a lack of income necessary to satisfy essential non-food needs such as housing, clothing, energy and education. This type of poverty exists as long as there is inequality in income and wealth distribution. This type of poverty is widespread in the West, particularly in Europe and in the Third world. In the West, people living in poverty are also called the Fourth World. The Fourth World refers to sub-populations socially excluded from global society. They do not have the same rights due to poverty. These populations in the rich and industrialis ed countries live under the threshold of poverty. They are either communities or isolated individuals. In the West, there are two visions in regard to the concept of poverty. One is socialist and one is liberal. The socialist vision: Poverty is the result of a situation of exclusion. Inequalities and social imbalance produce discrimination. The way to reduce it according to them is to increase state intervention. The liberal vision: Poverty is the situation where an individual is abs olutely unable to access and satisfy basic needs due to factors related to the will and capability of the individual. The way to alleviate it is to encourage and promote charity organisations and charitable projects. Islam sees poverty first and foremost as material deprivation and as a social illness that a believer should seek protection from. Islam actually provides some guidelines to alleviate poverty and to eliminate its negative effects. There are no evidences from the Islamic sources stating that poverty is a virtue, however Islam warns the believers from pride and arrogance as well as from being attached to material life. Indeed a believer is encouraged to work and earn his living from his own hands from lawful means and to spend from his/her wealth in lawful activities and causes. Islam encourages compassion towards the poor, the needy, the widow and the orphans. People who look after them are promised a place in Heaven. The institution of Zakaat is one of the manifestations of compassion towards those who are weak and vulnerable. On the other hand, Islam sees poverty as a trial during which, one should return to Allah and should make the necessary steps to get out of this condition. Islam also calls the believers to be patient during tests, trials and all types of adversity and rewards those who remain pa tient during their trial.

1/Certain scholars of the past were of the opinion that zakaatul fitr is to be given out to the eight categories of beneficiaries of zakaatul maal mentioned in surat At-Tawbah verse 60. This opinion is held by the hanafi school of Fiqh. It is also the opinion of Sayyed Saabiq (Fiqhus Sunnah) and it is shared in our time by sheikh Saleh Ibn Fawzan al Fawzan. (See Abdurrahman.org/ramadhan/rulings-sadaqatul-fitr.html) Others were of the opinion that zakaatul fitr is to be given out to the fuqara only. Our view and what we implement are based on distributing zakaatul fitr to the fuqarah and the masaakin as it is too overburdening for us to make the distinction between both categories. It is also based on the narration of Ibn Abbas who said: Allahs messenger, peace and blessing be upon him, enjoined Zakaatul Fitr on the one who fasts to shield him from any indecent act or speech and for the purpose of providing food for the needy. (Reported by Abu Daud and Ibn Majah) 2/According to shaikh Al Uthaimeen rahimahullah in sharh Zaadul Mustaqni (Vol6p220):
The fuqara: a re those whose i ncome does not cover half of their a nnual expenses The masaakin: a re those whose income covers half of their annual expenses.

Ex: if one had an annual wage of 10,000 and his expenses would actually reach 20,000, he would be considered as miskin. If one had an annual wage of 10,000 and his expenses would reach 22,000 he would be considered as faqir. The shaikh also explained that what is taken into consideration in regard to annual expenses is not only food, drinks, dwelling and clothing for one individual; rather what is taken into consideration is the needs of the household. So if in one household there is an elderly person, or a wife and some children, their needs are also taken into consideration in regard to annual expenses. 3/According to Shaikh Ibn Baaz rahimahullah, the miskin is the poor person who cannot find what completely suffices his needs and the faqir is in more severe need than the miskin. Both of them are from the categories of people who are eligible to receive the zakaat. So whoever has an income that suffices him for food, drink, clothing and housing, whether that is from a donat ion, earnings, a job, or anything similar to that, then he is not called faqir or miskin. Therefore it is not permissible to give out Zakaatul Fitr to them. 4/Narrated Abu Hurairah (r): Allahs messenger (peace and blessing be upon him said): Al miskin is not the one who goes round the people and asks them for a mouthful or two (of meals) or a date or two, but al miskin is that who has not enough money to satisfy his needs and whose condition is not known to others so that people would give him something in charity and who does not beg of people. (Sahih Al Bukhari, Vol2, hadeeth No.557) 5/Shaikh Fawzan mentioned that it is not permissible to give out zakaat to a woman who is faqeer if she is looked after by a rich husband. Likewise, it is not permissible to give out zakaat to a faqeer who is looked after by a relative who is wealthy. (See Al Mulakhas Al Fiqhee- vol1 p254) 5/Certain scholars such as shaikh Al Uthaimeen rahimahullah mentioned that it is permissible to give out zakaatul th fitr from the 28 day of Ramadhan. This was the opinion of imam Malik and imam Ahmed may Allah have mercy upon them. Therefore we find that this opinion is the closest to what is mentioned in the narrations. 6/Shaikh Al uthaymeen rahimahullah did not see meat as a type of food that should be included amongst the types of foods to be given out. This is because no text or narration backs up this opinion. Therefore we did not include it in the list of foods that we collect. 7/We see as the ijma that Zakaatul Fitr should be given to Muslims only. Shaikh Ibn Baaz rahimahullah also mentioned that zakaatul fitr should be given out to Muslims who deserve it regardless of whether they perform their five daily prayers or not. 8/Sheikh Muhammed bin Abdul -Wahaab Shehab Al Banna (may Allah protect him) when he visited us in Leyton/East London in June 2012, was asked about giving out food of Zakaatul Fitr to poor Muslims who are known to be addicted to cigarettes, alcohol or drugs. He replied that if it was confirmed that they are poor regardless of their addiction, they would be eligible. The sheikh also mentioned that it would be wiser to give it out to their family.
3

9/Zakaatul fitr is a food donation. Paying it in cash is in opposition to the Sunnah. Abu Saeed Al Khudree (may Allah be pleased with him) said: We used to pay as Zakaatul fitr a saa of food or a saa of barley or a saa of dates or a saa of aqit (dried yogurt) or a saa of raisins. However during the month of Ramadhan and out of the month of Ramadhan we encourage all Muslims to give out as much SADAQAH as possible wherever it is needed in places affected by natural disasters and civil wars, Afghanistan, Pakistan (earthquakes), Bangladesh (floods), sham (refugees from Syria, Palestine), Horn of Africa (drought and civil wars), and poor Muslim countries in the Third world in general, etc... 10/We also hold the opinion that zakaatul Fitr is to be given out wherever we reside at the time of eid. This is strongly implied in the statement of the Prophet (peace and blessings be upon him) in sending Muadh bin Jabal (ra) to teach the people of Yemen. To send ZF abroad is in opposition to the Sunnah. Some scholars believe it is permissible to send it abroad in specific circumstances but not as a main principle and this should never become a custom or a habit. This is entirely based on the fact that Allahs messenger (peace and blessings be upon him) used to command his companions to give it out just before the eid prayer which is the best time. Finally, this practice of distributing food to the miskin on the day of eid in our local community strengthens the bond of brotherhood between the weakest in our society and those who are more fortunate. It also brings the ummah together as a single family, in which those who have the means show compassion to those who dont have the means. This also makes a person feel that he has brothers around him to whom he must do good as Allah has been good to hi m. Ahsin kamaa ahsanallahu ilayk: Do good as Allah has been good to you (Al Qasas, 28:77)

11/THE SUNNAH OF DELAYING THE EID PRAYER: It is also part of the Sunnah to delay salaatul eid to give enough time to people to donate food. Ibn al-Qayyim said: "He (peace and blessing be upon him) used to delay the 'Eid-ul-Fitr prayer and hasten the prayer of 'Eid-ul-'Adhaa. Ibn 'Umar (may Allaah be pleased with him) despite his strong following of the Sunuah - would not come out until sunrise." Zaad-ul-Ma'aad (1/442). Siddeeq Hasan Khan said: "The time for 'Eid prayer is after the sun has risen a length of a spear up until zawaal (mid day). Verily there is an ijmaa (consensus) upon what is inferred upon by the ahaadeeth - even though the like of this is not a proof - as for the final time for the prayer then it is zawaal (mid-day)." Maw'ithat-ul-Hasanah (43-44)

All food packages must be distributed before the Eid prayer. In case there would still be alot of food undistributed we will tell beneficiaries to come back to the ZFD centre on the day of Eid before the prayer and after. 12/To make sure that your donation gets accepted as zakaatul fitr we encourage brothers and sisters to give out their food packages to the needy themselves without relying on our service . This can only be done if we know each other in the community and especially if we know the situation of ou r relatives, friends and neighbours. Also, to help us distributing the food packages in time before Eid I would encourage everyone to spread the word in order that asylum seekers come forward as many as possible insha Allah. If you know anyone who works i n a Community TV or radio who could facilitate the advertisement of our project please let us know asap. We are already in touch with a Somali radio and a Turki sh radio.

13/PRIORITY HAS BEEN GIVEN TO ASYLUM SEEKERS: WHY?

They receive roughly 30% less than JSA or income support for families. Single adults (25years old or over) received 47/week in 2010 Single adults (between 16 and 24) received 37/week Lone parents 47/week Couple 74/week
4

Reminder: Travel fares nowadays cost:

- 2.30/journey (Bus and tram) - 4,20/da y (Bus and tram) - 18,80/week (Bus a nd tra m) - 72,20/month (Bus and tra m) -5,30/journey (Tube/DLR zone1-4) -10,60/da y (Tube/DLR zone1-4) -41,80/week(Tube/DLR zone1-4) -160,60/month (Tube/DLR zone1-4)

Asylum seekers are the most vulnerable people in our society. Many amongst them are alone. It is n ot unusual for them to share their modest allowance with children and family who are still abroad living in difficult condi tions. This makes it harder for them to meet their own costs of living that most may depend on charitable handouts. A study of Oxfam revealed that: 85% of asylum seekers experience hunger. 95% cannot afford to buy shoes or clothes. 80% are not able to ma intain good health. According to the Childrens Society and Refugee Organisations reports (May 2012) there are alarming evidence of growing destitution among asylum-seeking children, young people and families, due in part to levels of financial assistance well below those of income support. The government justifies the lower levels of support to asylum seekers based on the fact that it is a safety net intended to be used on a short-term basis which is meant to be a period of 6 months which is the official time requested to assess an asylum claim. In reality, it could take much more time. The Government also justifies the establishment of a separate system of support on the grounds that many bogus asylum-seekers come to this country simply in order to live off the State, and that providing a lower level of support will help to deter invalid claims for asylum.
Therefore I believe that asylum s eekers belong to the category ca lled al masaakeen. If they experience delays whilst waiting for the NASS support, due to bureaucratic procedures, they would easily fall into the category of fuqara.

14/WHO ARE THE MUSLIM ASYLUM SEEKERS?

Amongst the Muslim population of asylum seekers we find mainly Iraqis, Somalis, Afghanis, Turkish, Pakistanis, Kurdish, Sudanese, Eritreans, Algerians, Ethiopians, Yemenis, Iranians, etc...

15/OTHER ELIGIBLE BENEFICIARIES:

Also we are aware that some of our brothers in Islam have fled their country for economic reasons. Some have fled poverty caused by political unrest, civil wars, or natural disasters such as drought in the Horn of Africa, earthquakes and floods. Some of them have been r efused asylum. Overstayers and refused asylum applicants do not receive any state benefit or housing support and have no access to the NHS. These categories would then fall into what we call al fuqara if found unemployed. There are other beneficiaries of ZF who do not fall into these three categories. Generally, people who cannot make ends meet would fall into the category of al masaskeen.
To be a ble to receive it, we established a l ist of documents they must bring along wi th them to prove their eligibility such as a prove of number of individuals living i n the household, proof of ID, proof of income, bank statements, or referral l etter fro m a n offi cial body s uch as a GP, a mosque, a charity organisation, a s ocial worker, etc...

See our criteria. If no evidence or referral letters are provided, we will have no choice but to refuse the application for ZF.

15/HOW MUCH SHOULD WE GIVE TO A BENEFICIARY?

Scholars explained that it is permissible for the one who gives out zakaatul fitr on behalf of his household to distribute all of it to one single beneficiary. There is no restriction in regard to the way one would proceed to distribute it. One could divide it between some beneficiaries or could give all of it to one single needy individual.
5

16/WHO PAYS ZAKAATUL FITR?

Anyone who has enough food for themselves and their household for the day of eid and its night and some extra food. The majority of scholars believed that he, who has provisi ons and everything required for himself and his family on the day of eid and at the same time has the possibility to pay (transmit in provisions) Zakatul Fitr, ought to do it. For instance, if one single needy individual receives from our centre 5kg of food and on his way back home, someone gives him 5kg more of food, this individual becomes then capable of giving out zakaatul fitr as well.

17/WHAT ABOUT IF WE FIND OUT LATER THAN ONE PERSON WHO RECEIVED OUR FOOD PACKAGES WAS NOT FROM THOSE WHO ARE ELIGIBLE FOR ZAKAATUL FITR?
The wealthy, or any person with enough income to live on should not be given Zakat, even if they asked for it. Instead, they should be warned and admonished for asking for what does not belong to them. In a hadith reported by Abdullah bin `Umar, the Messenger of Allah (peace and blessing be upon him) stated: "A man keeps on asking others for something till he comes on the day of Resurrection without any piece of flesh on his face." (Bukhari/Muslim). This hadith indicates a humiliating appearance before Allah (SWT) that awaits a person who asks illegally. Some said: this hadith implies that Allah will punish a person with the very limb, the face that he used to impress on others to give him their money unlawfully. Shaikh Fawzan mentioned that it is waajib upon Muslims to make sure that they give out Zakaatul Fitr to the right individuals who deserve it. If one was to give it out to someone considered as deserving and later on would come to realise that it is not the case, they would not be r ewarded for it. However if later on, the matter was not clarified to the donator they would still be rewarded. (Al Mulakhas al fiqhee vol1 page255) I hope that these clarifications will help readers understand our pos itions and our method of action in this project. I encourage anyone who would have noticed any discrepancy or short coming in our vision to forward us their advice or criticism as it might help us to rectify our mistakes. So if this work can be beneficial for others this is entirely from Allah and if anything wrong is in it this is from me and from Satan. Wallahu taala alam wa billahit- tawfeeq Hassan Abu Tasneem London 1/07/2012