Can a traveller who was robbed accept zakāt funds if he still has access to his bank account?
The question, as received
A traveller (musāfir) was robbed whilst travelling and lost the means of his return home. He has wealth equal to nisaab in his own country. Can zakāt be given to him if:
a) He does not have access to his wealth?
b) He can access his wealth through the bank?
The answer
The recepients of zakāt have been identified in the Qur῾ān. Allah Ta῾ālā states:
Condition: Only if he has no access at all to his wealth, and only as much as he needs to return home.
Explanation
“Zakaat expenditures are only for the poor and for the needy and for those employed to collect [Zakaat] 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] traveller – an obligation [imposed] by Allah. And Allah is Knowing and Wise.” (Surah Taubah verse 60)
The verse contains eight types of people:
1) Poor (Fuqarā’)
2) Needy (Masākīn)
3) Zakaat collectors (‘Amilīn ῾alayhā)
4) Those whose hearts are being reconciled (mu’allafah al-qulūb)
5) Emanciapting slaves (ar-riqāb)
6) Debtors ( al-gharimīn)
7) Those in the cause of Allah (Fī sabīl Allah)
8) Travellers (Ibn as-sabīl)
A traveller is amongst the eight recipients of zakāt. If a traveller has no access to his wealth whatsoever, it will be permissible for him to receive zakāt funds only to the extent he needs to get back home.i However, this is only when he genuinely has no access at all to his money whatsoever back home.
By virtue of credit and debit cards, one has access to deposited funds across the globe. Hence, if a musāfir has access to his bank account and his balance which is over and above the threshold of accepting zakāt, then it is not permissible for him to accept zakāt funds.
And Allah knows best.
Mufti Faraz Adam
References
iوفيالجوهرة النيرة
(قَوْلُهُ وَابْنِ السَّبِيلِ مَنْ كَانَ لَهُ مَالٌ فِي وَطَنِهِ وَهُوَ فِي مَكَان آخَرَ لَا شَيْءَ لَهُ فِيهِ) وَلَا يَجِدُ مَنْ يُدِينُهُ فَيُعْطَى مِنْ الزَّكَاةِ لِحَاجَتِهِ وَإِنَّمَا يَأْخُذُ مَا يَكْفِيه إلَى وَطَنِهِ لَا غَيْرُ وَسُمِّيَ ابْنَ السَّبِيلِ لِأَنَّهُ مُلَازِمٌ لِلسَّفَرِ وَالسَّبِيلُ الطَّرِيقُ فَنُسِبَ إلَيْهِ وَلَوْ كَانَ مَعَهُ مَا يُوَصِّلُهُ إلَى بَلَدِهِ مِنْ زَادٍ وَحُمُولَةٍ لَمْ يَجُزْ أَنْ يُعْطَى مِنْ الزَّكَاةِ لِأَنَّهُ غَيْرُ مُحْتَاجٍ (ص 165 مير محمد كتب خانه)
وفي البناية في شرح الهداية
ابن السبيل، هو الذي لا يقدر على ماله في سفره وهو غني (ج 4 ص 188 المكتبة الحقانية)
وفي الدرر الحكام في شرح غرر الأحكام
(وَابْنُ السَّبِيلِ) هُوَ الْمُسَافِرُ سُمِّيَ بِهِ لِلُزُومِهِ الطَّرِيقَ فَجَازَ لَهُ الْأَخْذُ مِنْ الزَّكَاةِ قَدْرَ حَاجَتِهِ، وَإِنْ كَانَ لَهُ مَالٌ فِي بَلَدِهِ وَلَمْ يَقْدِرْ عَلَيْهِ فِي الْحَالِ وَلَا يَحِلُّ لَهُ أَنْ يَأْخُذَ أَكْثَرَ مِنْ حَاجَتِهِ (ص 189 مير محمد كتب خانه)
Based on the Hanafi school and on the question as it was asked. Another mufti may reach a different conclusion. Read the disclaimer.