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Giving zakat and zakat al-fitr to a poor brother

دفع الزكاة وصدقة الفطر إلى الأخ الفقير

A question about giving zakat and zakat al-fitr to a poor brother, in which Jordan's General Iftaa Department answered that it is permitted because a poor brother is among those eligible to receive zakat. The Department answered that zakat and zakat al-fitr may be given to a poor brother. It explained that he belongs to the categories of people who may receive zakat.

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Summary

A question about giving zakat and zakat al-fitr to a poor brother, in which Jordan's General Iftaa Department answered that it is permitted because a poor brother is among those eligible to receive zakat. 1

The question

The questioner asked about giving zakat and zakat al-fitr to a poor brother. 1

The answer

The Department answered that zakat and zakat al-fitr may be given to a poor brother. 1 It explained that he belongs to the categories of people who may receive zakat. 1

About this record

Jordan's General Iftaa Department published this fatwa on aliftaa.jo as no. 4211, dated 10 February 2026. 1 The museum records this text as a historical document attributed to the body or scholar that issued it; it issues no ruling of its own.

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Zakat (alms tax)

People and things also explored

Wealth in Islam· Muwatta 2020· Zakat (obligatory alms)· A charity using zakat to treat patients· A mother paying her zakat to her children· An agent paying his principal's zakat from his own money and reclaiming it· Appointing an agent to distribute zakat and charity· Collecting zakat and charity for a needy-student initiative

Sources

  1. Jordan's General Iftaa Department (aliftaa.jo) , fatwa 4211

Original page

Cite this page

islam.museum contributors. “Giving zakat and zakat al-fitr to a poor brother”. islam.museum, https://islam.museum/en/work/fatwa-aliftaa-jo-zakat-to-a-poor-brother/. CC BY-SA 4.0. Last updated 2026-11-01.

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Wealth in Islam

Al-Bahi holds that wealth is necessary to human life and that the drive to acquire it is innate, so banning private ownership is unnatural (p. 27). Wealth also carries temptation, so the believer guards the means of getting and growing it (p. 28). God is the true owner and the human a steward (pp. 69-70); spending for God's cause means the public interest (pp. 37-38). Zakat, public spending, inheritance division and the prohibition of riba are, in his account, the means that stop wealth piling up (p. 138). This is the author's own reading, presented as his view.