Determining the permissibility of disbursing Zakat for Non-Muslim Relatives requires evaluating classical legal consensus alongside broader scriptural principles governing obligatory almsgiving (Zakat) and voluntary charity (Sadaqah). While supporting impoverished family members remains a commendable moral duty in Islam, jurists hold distinct views on whether obligatory wealth tax can fulfill financial support sent to non-Muslim family members.

The Majority Legal Position on Obligatory Zakat

The majority of classical scholars and jurisprudence councils maintain that obligatory Zakat on wealth (Zakat al-Mal) must be distributed exclusively among poor and needy Muslims. This position excludes non-Muslims from receiving obligatory Zakat funds, with the specific exception of individuals whose hearts are to be reconciled toward Islam (al-mu’allafatu qulubuhum). Jurist Ibn Al-Mundhir recorded scholarly consensus that non-Muslim residents (Dhimmis) are ineligible to receive obligatory Zakat levied on property and wealth.

This ruling relies principally upon the instructions given by the Prophet (peace and blessings be upon him) when sending Mu’adh ibn Jabal to Yemen, as recorded in Sahih al-Bukhari and Sahih Muslim:

“Inform them that Allah has enjoined upon them charity (Zakat) to be taken from the rich among them and given to the poor among them.”

Majority commentators interpret “among them” as referring specifically to the Muslim community, establishing that funds collected from wealthy Muslims are to be reserved for impoverished Muslims. Consequently, under this majority view, financial support sent to non-Muslim relatives cannot be deducted from one’s obligatory annual Zakat; such assistance must instead be provided through voluntary charity (Sadaqah).

Differing Views on Zakat al-Fitr and Alternate Classifications

While the majority restricts Zakat al-Mal, jurists express wider latitude regarding the annual end-of-Fast charity (Zakat al-Fitr):

  • Permissibility of Zakat al-Fitr: Jurists such as Abu Hanifah, Imam Muhammad ibn al-Hasan, Az-Zuhri, and Ibn Sirin permitted distributing Zakat al-Fitr to non-Muslims living peacefully within the community. They derived support from the general Quranic injunction encouraging kindness toward non-belligerent neighbours and kin: “Allah does not forbid you from those who do not fight you because of religion and do not expel you from your homes – from being righteous toward them and acting justly toward them. Indeed, Allah loves those who act justly.” (Surah Al-Mumtahanah, 60:8)
  • Prohibition of Zakat al-Fitr: Conversely, Imams Malik, Ahmad ibn Hanbal, Al-Layth, and Abu Thawr maintained that Zakat al-Fitr remains subject to the same restrictions as general Zakat, prohibiting its disbursement to non-Muslims.

A secondary scholarly perspective—advocated by prominent contemporary jurists—posits that the primary Quranic verse detailing Zakat categories does not explicitly limit the poor and needy (al-fuqara’ wa al-masakin) by faith identity:

“Zakah expenditures are only for the poor and for the needy and for those employed to collect [zakah] and for bringing hearts together [for Islam] and for freeing captives [or slaves] and for those in debt and for the cause of Allah and for the [stranded] traveler – an obligation [imposed] by Allah. And Allah is Knowing and Wise.” (Surah At-Tawbah, 9:60)

Proponents of this view interpret the phrase “among them” in the Hadith of Mu’adh as a geographic designation—meaning collected from the wealthy of a specific region and given to the poor of that same region—rather than a strict religious filter. This interpretation finds historical precedent in the administrative practices of Caliph Umar ibn al-Khattab, who allocated state welfare funds to impoverished non-Muslims.

Strategic Criteria for Selecting Zakat Recipients

When selecting deserving beneficiaries among the impoverished, scholars outline four evaluative criteria to assist believers in prioritizing assistance:

  1. Severity of Need: Individuals facing extreme hardship or starvation must receive immediate priority.
  2. Kinship and Proximity: Relatives and immediate neighbours take precedence over non-relatives. The Prophet (peace and blessings be upon him) emphasized the dual reward of aiding kin in a narration recorded in Sunan an-Nasa’i: “Charity given to the poor is charity, and charity given to a relative is two things: charity and maintaining family ties.”
  3. Degree of Religiosity: Prioritizing pious recipients aligns with prophetic guidance recorded in Sunan Abi Dawud: “Do not keep company except with a believer, and let no one eat your food except one who is pious.”
  4. Availability of Alternative Support: Priority is directed toward individuals who lack alternative welfare systems or family support.

While fulfilling financial obligations toward non-Muslim relatives remains a noble act of family devotion through voluntary charity (Sadaqah), believers opting to discharge obligatory Zakat should ensure compliance with established legal parameters or consult local scholars regarding their specific circumstances.