Question:

There are a growing number of Shia's around and this question will have to be addressed. Is it permissible to get Zakaah to Shia's? 

 

 

Answer:

In the Name of Allah, the Most Gracious, the Most Merciful.

As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.

 

It is not permissible to give Zakāt to present day Ja’farī Shi’ahs[1] whose beliefs are reflected in the following article:

Unbridgeable Divide – Issued by UUCSA

The protracted contrariety between Islam and Shi'ism is but a clear reflection of fundamental differences between the two. The only common denominator between Islam and Shi'ism is the Islamic Kalimah. The rest of Shi'ism has very little in common with mainstream Islam. The unbridgeable divide between the two is entrenched in some of the core fundamentals of this sect, such as:

THE TWELVE IMAAMS

Imaamah is a divine station like Nubuwwat. This implies that Sunnis, who do not believe in Imaamah, are unbelievers. According to their beliefs, Allah had chosen twelve men to succeed Nabi (Sallallaahu Alayhi Wasallam). The twelfth Imaam however disappeared at the age of five. He is believed to be the awaited Mahdi.

 

THE STATUS OF THE IMAAMS

The Imaams possess more knowledge than the Ambiyaa. They are superior to the Ambiyaa and the entire creation. The Imaams can bring the dead back to life. No knowledge of the heavens and the earth is hidden from them.

 

THE INTERPOLATION OF THE NOBLE QUR'AN

The Qur'an is incomplete and distorted in its present form. This tenet had been explicity propounded by the classical scholars of Shi'ism, but frugally denied by the contemporary scholars.

 

VILIFICATION AND APOSTASY OF THE SAHAABA

The Sahaaba were guilty of wilfully distorting and corrupting the Deen of Muhammad (Sallallaahu Alayhi Wasallam). They turned renegade after the demise of Nabi (Sallallaahu Alayhi Wasallam) except the immediate household of Nabi (Sallallaahu Alayhi Wasallam).

 

THE PERMISSIBILITY OF MUT'A

VIRTUES OF TAQIYYA

Islam and Shi'ism are two parallel streams of thought that can never converge. They are as distinct from each other, as is Islam to the Ahlul-Kitaab.To ignore these differences is to ignore the stark reality.

The often repeated hallowed call for "Muslim Unity" simply serves as a smokescreen, behind which Shi'a missionaries penetrate Muslim societies. Any attempt to resist this imposition is branded as "divisive". Would it be divisive to protect Islam from a sect that inherently debases the Qur'an, the Ambiyaa, and the Sahaaba? Unity can only be forged on the basis of Aqeedah (belief). To label these differences as 'hair-splitting issues' is to undermine the sanctity of the Qur'an, the Ambiyaa and the Sahaaba unity at the cost of the Qur'an is tantamount to blasphemy.

The constitution of our country guarantees religious freedom. The Shi'as therefore have the right to propagate their beliefs. However, they need to come out of the closet and do so under the banner of Shi'ism.

End of article by UUCSA

 

And Allah Ta’āla Knows Best

Nabeel Valli

Student Darul Iftaa
Lusaka, Zambia

Checked and Approved by,
Mufti Ebrahim Desai.

www.daruliftaa.net



[1]   الفتاوى الهندية - (2/ 264) [المكتبة الرشيدية]

 الرَّافِضِيُّ إذَا كان يَسُبُّ الشَّيْخَيْنِ وَيَلْعَنُهُمَا وَالْعِيَاذُ بِاَللَّهِ فَهُوَ كَافِرٌ وَإِنْ كان يُفَضِّلُ عَلِيًّا كَرَّمَ اللَّهُ تَعَالَى وَجْهَهُ على أبي بَكْرٍ رضي اللَّهُ تَعَالَى عنه لَا يَكُونُ كَافِرًا إلَّا أَنَّهُ مُبْتَدِعٌ وَالْمُعْتَزِلِيُّ مُبْتَدِعٌ إلَّا إذَا قال بِاسْتِحَالَةِ الرُّؤْيَةِ فَحِينَئِذٍ هو كَافِرٌ كَذَا في الْخُلَاصَةِ وَلَوْ قَذَفَ عَائِشَةَ رضي اللَّهُ تَعَالَى عنها بِالزِّنَا كَفَرَ بِاَللَّهِ وَلَوْ قَذَفَ سَائِرَ نِسْوَةِ النبي صلى اللَّهُ عليه وسلم لَا يَكْفُرُ وَيَسْتَحِقُّ اللَّعْنَةَ وَلَوْ قال عُمَرُ وَعُثْمَانُ وَعَلِيٌّ رضي اللَّهُ عَنْهُمْ لم يَكُونُوا أَصْحَابًا لَا يَكْفُرُ وَيَسْتَحِقُّ اللَّعْنَةَ كَذَا في خِزَانَةِ الْفِقْهِ من أَنْكَرَ إمَامَةَ أبي بَكْرٍ الصِّدِّيقِ رضي اللَّهُ عنه فَهُوَ كَافِرٌ وَعَلَى قَوْلِ بَعْضِهِمْ هو مُبْتَدِعٌ وَلَيْسَ بِكَافِرٍ وَالصَّحِيحُ أَنَّهُ كَافِرٌ وَكَذَلِكَ من أَنْكَرَ خِلَافَةَ عُمَرَ رضي اللَّهُ عنه في أَصَحِّ الْأَقْوَالِ كَذَا في الظَّهِيرِيَّةِ وَيَجِبُ إكْفَارُهُمْ بِإِكْفَارِ عُثْمَانَ وَعَلِيٍّ وَطَلْحَةَ وَزُبَيْرٍ وَعَائِشَةَ رضي اللَّهُ تَعَالَى عَنْهُمْ وَيَجِبُ إكْفَارُ الزَّيْدِيَّةِ كُلِّهِمْ في قَوْلِهِمْ انْتِظَارَ نَبِيٍّ من الْعَجَمِ يَنْسَخُ دِينَ نَبِيِّنَا وَسَيِّدِنَا مُحَمَّدٍ صلى اللَّهُ عليه وسلم كَذَا في الْوَجِيزِ لِلْكَرْدَرِيِّ وَيَجِبُ إكْفَارُ الرَّوَافِضِ في قَوْلِهِمْ بِرَجْعَةِ الْأَمْوَاتِ إلَى الدُّنْيَا وَبِتَنَاسُخِ الْأَرْوَاحِ وَبِانْتِقَالِ رُوحِ الْإِلَهِ إلَى الْأَئِمَّةِ وَبِقَوْلِهِمْ في خُرُوجِ إمَامٍ بَاطِنٍ وَبِتَعْطِيلِهِمْ الْأَمْرَ وَالنَّهْيَ إلَى أَنْ يَخْرُجَ الْإِمَامُ الْبَاطِنُ وَبِقَوْلِهِمْ إنَّ جِبْرِيلَ عليه السَّلَامُ غَلِطَ في الْوَحْيِ إلَى مُحَمَّدٍ صلى اللَّهُ عليه وسلم دُونَ عَلِيِّ بن أبي طَالِبٍ رضي اللَّهُ عنه وَهَؤُلَاءِ الْقَوْمُ خَارِجُونَ عن مِلَّةِ الْإِسْلَامِ وَأَحْكَامُهُمْ أَحْكَامُ الْمُرْتَدِّينَ كَذَا في الظَّهِيرِيَّةِ

 

بدائع الصنائع في ترتيب الشرائع (2/ 49) [العلمية-النسخة القديمة]

وَمِنْهَا أَنْ يَكُونَ مُسْلِمًا فَلَا يَجُوزُ صَرْفُ الزَّكَاةِ إلَى الْكَافِرِ بِلَا خِلَافٍ لِحَدِيثِ مُعَاذٍ - رَضِيَ اللَّهُ عَنْهُ - «خُذْهَا مِنْ أَغْنِيَائِهِمْ وَرَدَّهَا فِي فُقَرَائِهِمْ» أَمْرٌ بِوَضْعِ الزَّكَاةِ فِي فُقَرَاءِ مَنْ يُؤْخَذُ مِنْ أَغْنِيَائِهِمْ وَهُمْ الْمُسْلِمُونَ فَلَا يَجُوزُ وَضْعُهَا فِي غَيْرِهِمْ.

KHARWASTAN

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