Fatwa No : 87172
The Ruling of Zakah on Joint Savings Collected by Brothers

The Ruling of Zakah on Joint Savings Collected by Brothers

My question is about the ruling of Zakah on joint savings and about its ownership. Four brothers decided that each month they would deposit one thousand rupees from their salaries, to be used only in case of a family emergency—such as if either parent becomes ill, or for any collective household need. Individually, none of the brothers is allowed to take any amount from this money for personal use. Once money is deposited, it cannot be taken back. My question is: This amount has now gradually exceeded one lakh (100,000). When a year passes, what is the ruling of Zakah on this money? Since the amount keeps increasing and decreasing, who will pay the Zakah? Will all four brothers pay separately, or will Zakah be given collectively? If collectively, then how will it be calculated? Or will it be paid individually—while individual ownership ends once the money is deposited?
Second Question:
This is regarding the prayer of a traveler (Qasr). My in-laws live in Peshawar. My husband works in Islamabad. Our ancestral home is also in Peshawar, and all our belongings are kept there. We go there for vacations, sometimes for fifteen or twenty days. We have no intention of living permanently in Islamabad. We always try to shift back to Peshawar to our own home. My husband’s job requires changing locations, and in our minds too, we do not intend to stay permanently in Islamabad; we want to return to our home. Our in-laws say that we should perform full prayers here, while some say we should perform Qasr. Please provide a clear and satisfactory answer.

الجوابُ حامِدا ًو مُصلیِّا ً

In the case mentioned, the four brothers who, for administrative purposes, contribute one thousand rupees each month from their salaries for family emergencies or collective household needs—and who do not permit any individual brother to use this fund for personal needs—do not lose their ownership of the money after depositing it. Their ownership over the contributed amount still remains intact. Therefore, if any of the brothers is a Sahib-e-Nisab (i.e., he possesses 7.5 tolas of gold, or 52.5 tolas of silver, or equivalent cash or trade goods, or a combination thereof), then upon the completion of a lunar year, it will be necessary for him to combine his share of the collected amount with his other wealth and property, and pay 2.5% Zakah on the total. He may pay it himself or appoint one of his brothers as an agent to pay it on his behalf.
Since the questioner’s in-laws are in Peshawar, and after marriage, a woman’s Watan Asli (permanent home) becomes her husband’s home rather than her parents’ home, therefore Peshawar is considered her permanent residence. In one’s permanent residence, it is necessary to perform the full prayer (not Qasr). Thus, when the questioner travels from Islamabad to Peshawar for ten or fifteen days to spend holidays at her in-laws’ home, it is obligatory for her to perform complete prayers, not Qasr.

مأخَذُ الفَتوی

کما فی الھدایۃ: الزکاۃ واجبۃ علی الحر العاقل البالغ إذا ملک نصابا تاما و حال علیہ الحول إلخ( کتاب الزکاۃ، ج: 1، ص: 200، ط: مکتبۃ رحمانیۃ )۔
وفی الھندیۃ: تجب في كل مائتي درهم خمسة دراهم، وفي كل عشرين مثقال ذهب نصف مثقال مضروبا كان أو لم يكن مصوغا أو غير مصوغ حليا كان للرجال أو للنساء تبرا كان أو سبيكة كذا في الخلاصة إلخ۔
وفیھا أیضاً: الزكاة واجبة في عروض التجارة كائنة ما كانت إذا بلغت قيمتها نصابا من الورق والذهب كذا في الهداية إلخ(کتاب الزکاۃ، الفصل الثالث فی زکاۃ الذھب والفضۃ والعروض، ج: 1، ص: 178۔179، ط: ماجدیۃ)۔
وفیھا أیضاً: إذا وكل في أداء الزكاة أجزأته النية عند الدفع إلى الوكيل فإن لم ينو عند التوكيل ونوى عند دفع الوكيل جاز كذا في الجوهرة النيرة وتعتبر نية الموكل في الزكاة دون الوكيل كذا في معراج الدراية إلخ(کتاب الزکاۃ، الباب الأول فی تفسیر الزکاۃ، ج: 1، ص: 171، ط: ماجدیۃ)۔
وفی الدر المختار:(الوطن الأصلي) هو موطن ولادته أو تأهله أو توطنه (يبطل بمثله) إذا لم يبق له بالأول أهل فلو بقي لم يبطل بل يتم فيهما (لا غير و) يبطل (وطن الإقامة بمثله و) بالوطن (الأصلي و) بإنشاء (السفر) والأصل أن الشيء يبطل بمثله وبما فوقه لا بما دونه، ولم يذكر وطن السكنى وهو ما نوى فيه أقل من نصف شهر لعدم فائدته، وما صوره الزيلعي رده في البحر(والمعتبر نیۃ المتبوع)لأنہ ھو الأصل (لا التابع کامرأۃ) وفاھا مھرھا المعجل إلخ(کتاب الصلاۃ، باب صلاۃ المسافر، ج: 2، ص: 131۔133، ط: سعید)۔