Question Summary:
1)Zakaat on rental income. 2) Bay’ah in Islam Question Detail:
My first question is that I am owner of 2 flats which are given on rent I am getting monthly Rs. 12000 from rent but I spent that money on my daily use.. Should I pay zakat on the amont of rent or property value in year.
Second what is system of bait in islamic Shariyah... Suppose I want to bait in the hand of some Aalim what will be the rule for that.
Answer :
Answer:
In the Name of Allah, the Most Gracious, the Most Merciful.
As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.
Zakāt is Wājib on one who possesses the amount of Nisāb or more for the duration of one whole year. Zakāt is to be paid at the rate of 2.5%.[1] You are not required to dispense Zakaat separately on your rental income. You are required to calculate all your assets at the end of your Zakaat year and pay Zakaat on those assets. Zakaat is not Wājib (necessary) on the properties or their value. [2] Hence, you will not include the value of the properties in your assets.
- You may refer to the following links for details regarding Bay‘ah:
http://www.askimam.org/public/question_detail/29041
http://idealwoman.org/2013/how-does-one-know-which-sheikh-to-take-baiah-with/
And Allah Ta’āla Knows Best
Nabeel Valli
Student Darul Iftaa
Lusaka, Zambia
Checked and Approved by,
Mufti Ebrahim Desai.
www.daruliftaa.net
[1] البحر الرائق شرح كنز الدقائق ومنحة الخالق وتكملة الطوري (2/225) [أيج أيم سعيد]
(قَوْلُهُ يَجِبُ فِي مِائَتَيْ دِرْهَمٍ وَعِشْرِينَ مِثْقَالًا رُبْعُ الْعُشْرِ) ، وَهُوَ خَمْسَةُ دَرَاهِمَ فِي الْمِائَتَيْنِ، وَنِصْفُ مِثْقَالٍ فِي الْعِشْرِينَ، وَالْعُشْرُ بِالضَّمِّ أَحَدُ الْأَجْزَاءِ الْعَشَرَةِ
وَإِنَّمَا وَجَبَ رُبْعُ الْعُشْرِ لِحَدِيثِ مُسْلِمٍ «لَيْسَ فِيمَا دُونَ خَمْسِ أَوَاقٍ مِنْ الْوَرِقِ صَدَقَةٌ» وَالْأُوقِيَّةُ أَرْبَعُونَ دِرْهَمًا كَمَا رَوَاهُ الدَّارَقُطْنِيُّ وَلِحَدِيثِ عَلِيٍّ وَغَيْرِهِ فِي الذَّهَبِ وَعَبَّرَ الْمُصَنِّفُ بِالْوُجُوبِ تَبَعًا لِلْقُدُورِيِّ فِي قَوْلِهِ الزَّكَاةُ وَاجِبَةٌ قَالُوا: لِأَنَّ بَعْضَ مَقَادِيرِهَا وَكَيْفِيَّاتِهَا ثَبَتَتْ بِأَخْبَارِ الْآحَادِ
وَقَدْ صَرَّحَ السَّيِّدُ نَكْرَكَانُ فِي شَرْحِ الْمَنَارِ أَنَّ مَقَادِيرَ الزَّكَوَاتِ ثَبَتَتْ بِالتَّوَاتُرِ كَنَقْلِ الْقُرْآنِ وَأَعْدَادِ الرَّكَعَاتِ، وَهَذَا يَقْتَضِي كُفْرَ جَاحِدِ الْمِقْدَارِ فِي الزَّكَوَاتِ قُيِّدَ بِالنِّصَابِ؛ لِأَنَّ مَا دُونَهُ لَا زَكَاةَ فِيهِ وَلَوْ كَانَ نُقْصَانًا يَسِيرًا يَدْخُلُ بَيْنَ الْوَزْنَيْنِ؛ لِأَنَّهُ وَقَعَ الشَّكُّ فِي كَمَالِ النِّصَابِ فَلَا يُحْكَمُ بِكَمَالِهِ مَعَ الشَّكِّ كَذَا فِي الْبَدَائِعِ
[2] الفتاوى الهندية (1/ 180) [المكتبة الرشيدية]
وَلَوْ اشْتَرَى قُدُورًا من صُفْرٍ يُمْسِكُهَا وَيُؤَاجِرُهَا لَا تَجِبُ فيها الزَّكَاةُ كما لَا تَجِبُ في بُيُوتِ الْغَلَّةِ
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