Islamic Fiqh > Zakat > To whom not to give zakat
Persons to whom zakat cannot be paid: the rich, those entitled to the alms, non-Muslims per the majority, and the family rules.
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Updated on 31 August 2026 at 3:55 AM
There is no share in zakat for a rich man, nor for a strong man able to earn.reported by Abu Dawud and an-Nasa'i
Shafiites, Hanbalis and one line of Malikis refuse zakat to one who earns enough for himself and his dependents; bodily strength without real earnings does not exclude him, says an-Nawawi. Hanafis and another Maliki line admit him while his need exists, though declining to take is preferable for them when he can live by his work.
Consensus reported by Ibn al-Mundhir: zakat is not given to one's parents or children when their upkeep is obligatory on the giver, for the gift spares him their support and returns to himself. Malik, Ahmad, al-Shafii and Abu Hanifa extend this to grandparents and grandchildren. A sure exception: if the ascendant or descendant is poor while his support is not obligatory, zakat to him is lawful without disagreement (an-Nawawi), and Ibn Taymiyya even prefers it in that case. The husband never pays his zakat to his wife, by consensus: her upkeep is his charge. The wife to her poor husband: Abu Hanifa and Ahmad in the reliable view refuse it, the couple's benefits being shared; al-Shafii, Abu Yusuf, Muhammad and Ahmad in the other narration allow it on the hadith of Zaynab, wife of Ibn Masud: « Give, you will have two rewards: the reward of kinship and the reward of charity » (al-Bukhari 1462, Muslim 1000). Among Malikis, two readings coexist, one allowing it though disliked.
The majority (Abu Hanifa, Malik, al-Shafii, Ahmad in one narration) allow zakat to brothers, sisters, uncles, aunts and their children, heirs or not. Ahmad in the other narration refuses it to an heir. Giving to kin counts twice: « Charity upon the destitute is charity, and upon a relative, charity and a tie » (at-Tirmidhi 658, an-Nasa'i, Ibn Majah 1844). Ibn Taymiyya rules: if the need is equal, the relative comes before the stranger.
The Prophet (peace and blessings of Allah be upon him) saw al-Hasan ibn Ali take a date of the zakat to his mouth and said: « Spit it out, spit it out! Do you not know that we do not eat of the zakat? »al-Bukhari 1420, Muslim 1069
The Banu Hashim are excluded by agreement; Ahmad, al-Shafii and Malik in the known view add the Banu Muttalib, « Banu Hashim and Banu Muttalib are one and the same » (al-Bukhari 3089); Hanafis and the famous Maliki line admit them. The wisdom reported: cutting off detractors the argument of a call to Islam that would profit the Prophet's clan, and keeping his family's dignity, zakat being « the impurities of the people ».
Consensus reported by Ibn al-Mundhir and Ibn Hubayra: zakat does not go to the non-Muslim, free or protected. The sinner and the innovator receive his basic needs as long as there is no fear he will spend it on sin; when that fear dominates, Malikis refuse and no payment counts. Ibn Taymiyya recommends choosing the poor people of religion; one who displays sin or innovation rather deserves rebuke, and nothing is given to one who abandons prayer before he returns.
The jurists' rule: taxes taken without the name of zakat do not count as zakat, even with the intention, since the authority spends them elsewhere than on the eight categories; Ibn Abidin, Aliyyish, al-Mawwaq, an-Nawawi and Ibn Hajar al-Haytami state it. Among Shafiites, tribute taken in place of the tenth counts as such per the reliable view, the remainder being due if the sum is less. The Islamic Fiqh Academy (decision of 1965) confirms that state tax does not discharge the obligatory zakat.