BAYAN LINNAS SIRI KE-362 : KEDUDUKAN HARTA UMMAHAT AL-MUKMININ DAN HUKUM ZAKAT AHL AL-BAYT

Bayan Linnas BAYAN LINNAS SERIES NO. 362: THE STATUS OF THE PROPERTY OF THE MOTHERS OF THE BELIEVERS AND THE RULING ON ZAKAT FOR AHL AL-BAYT August 27, 2026 Intan Zaleha binti Abdul Rahman View count: 570 Question: I have read that the wives of the Prophet cannot inherit the property of the Prophet SAW. My question is, what is the status of ownership of the houses they resided in after the passing of the Prophet SAW? Are ahl al-Bayt still considered ineligible to receive zakat until this day? Summary of Answer: The estate of the Messenger of Allah SAW has a specific ruling, namely that it is not inherited by his family members as an inheritance. The houses inhabited by the Mothers of the Believers are not personal property that can be inherited; rather, they are residences provided by the Messenger of Allah SAW as part of their maintenance and living necessities. As for ahl al-Bayt of the Messenger of Allah SAW, originally they were not permitted to receive zakat, but this right is no longer applicable in the present time. There is a scholarly opinion that permits ahl al-Bayt in need to receive zakat if they meet the criteria of an eligible category (asnaf). Detailed Answer: Alhamdulillah, all praise is due to Allah SWT, Lord of the worlds, and blessings and peace upon the most noble of masters, the Prophet Muhammad SAW, and upon his family and those who follow his path until the Day of Judgment. The Messenger of Allah SAW possessed several specific privileges not shared by his community, including those concerning the laws of inheritance of property and zakat regarding himself and his relatives. As a form of honor, the wives of the Prophet SAW also possess their own distinct nobility, such that they are considered the mothers of all believers. Allah SWT says: النَّبِيُّ أَوْلَىٰ بِالْمُؤْمِنِينَ مِنْ أَنفُسِهِمْ ۖ وَأَزْوَاجُهُ أُمَّهَاتُهُمْ ۗ وَأُولُو الْأَرْحَامِ بَعْضُهُمْ أَوْلَىٰ بِبَعْضٍ فِي كِتَابِ اللَّهِ مِنَ الْمُؤْمِنِينِ وَالْمُهَاجِرِينِ إِلَّا أَن تَفْعَلُوا إِلَىٰ أَوْلِيَائِكُم مَّعْرُوفًا ۚ كَانَ ذَٰلِكَ فِي الْكِتَابِ مَسْطُورًا Meaning: “The Prophet is closer to the believers than their own selves; and his wives are their mothers. And those related by blood are closer to each other in the Book of Allah than believers and emigrants, except that you do good to your close relatives. That has been recorded in the Book.” Surah Al-Ahzab (6) According to al-Mawardi, the status of the Mothers of the Believers is one form of nobility that Allah SWT specifically granted to the Messenger of Allah SAW and his wives. This status entails the obligation to honor their rights and to recognize their superiority and position, just as one is obligated to respect and honor one’s own rights. [1] This is in accordance with the statement of Allah SWT: لَسْتُنَّ كَأَحَدٍ مِّنَ النِّسَاءِ Meaning: “You are not like any other women.” Surah al-Ahzab (32) Prohibition of Inheriting the Property of the Messenger of Allah SAW The Messenger of Allah SAW himself clarified the status of his property after his passing. Therefore, the wives of the Messenger of Allah SAW did not inherit his properties. Sayyidatina Fatimah RA and al-‘Abbas RA came to Abu Bakr RA to claim their inheritance, namely a portion of the land of the Messenger of Allah SAW in Fadak and a portion in Khaybar. Then Abu Bakr explained that the Messenger of Allah SAW said: لاَ نُورَثُ مَا تَرَكْنَا صَدَقَةٌ Meaning: “We do not leave inheritance; what we leave behind is charity.” [Reported by al-Bukhari] The fuqaha of the Shafi'i school also confirm that the prohibition of inheritance regarding the property of the Messenger of Allah SAW is one of his specific rulings that does not apply to his community, as explained by Imam al-Ghazali: And it was made unlawful to inherit from him, so he said: “Indeed, we, the prophets, are not inherited from; what we leave behind is charity.” Meaning: “It is made unlawful (upon their followers) to inherit his wealth; the Prophet said: ‘Indeed, we, the group of prophets, are not inherited from; what we leave behind is charity.’” Al-Nawawi cited two views regarding the status of the wealth left behind by the Prophet (peace and blessings be upon him). The first view holds that the wealth remains the property of the Prophet (peace and blessings be upon him) and is used to meet the needs of the Prophet’s family members, just as the Prophet spent it during his lifetime (the correct view). The second view states that the wealth left behind by the Prophet (peace and blessings be upon him) has the status of charitable wealth. [2] Status of Ownership of the Houses of the Prophet’s Wives (Al-Hujurat) Based on the legal principle stated earlier, the houses (al-Hujurat) inhabited by the wives of the Messenger of Allah (peace and blessings be upon him) are also included in the charitable wealth, and are not personal inheritance that can be inherited by their respective heirs. Al-Tabari explains that the houses inhabited by the Mothers of the Believers do not become their absolute property, but rather remain the property of the Messenger of Allah (peace and blessings be upon him). These houses were provided and allocated to the Prophet’s wives as part of their maintenance, residence, and life necessities. Therefore, their right to these houses is based on the residential provision granted by the Messenger of Allah (peace and blessings be upon him), not as property ownership that can be inherited by their heirs after his passing. [3] Historical facts also support this understanding, as the houses (hujurat) of the wives of the Prophet (peace and blessings be upon him) were subsequently incorporated into the Prophet’s Mosque during the reign of al-Walid ibn Abdul Malik: The reports of the historians agree that the rooms of the wives of the Prophet (peace and blessings be upon him) were incorporated into the mosque by the order of al-Walid. Meaning: “The reports of the historians agree that the rooms of the wives of the Prophet (peace and blessings be upon him) were incorporated into the mosque by the order of al-Walid ibn Abdul Malik.” The Right of Maintenance and Residence of the Mothers of the Believers Although the Mothers of the Believers did not inherit the wealth of the Messenger of Allah (peace and blessings be upon him), they still had the right to maintenance after his passing. As in the following hadith: “My heirs will not divide even one dinar from what I leave behind after the maintenance of my wives and the expenses of my workers; then the remainder is charity.” Meaning: “My heirs will not divide even one dinar from what I leave behind after the maintenance of my wives and the expenses of my workers; then the remainder is charity.” [Reported by al-Bukhari] Is the Prohibition of Distributing Zakat to Ahl al-Bayt Still in Effect Today? Originally, zakat was made unlawful for the Prophet Muhammad (peace and blessings be upon him) and Ahl al-Bayt because they had a right to one-fifth of war spoils (khumus al-khumus) as a substitute for the prohibition of receiving zakat. Imam Abu Ishaq al-Shirazi recorded two views among the scholars of the Shafi'i school: And Abu Sa'id al-Istakhri said: If they are prevented from their right in the khumus, then it is permissible to give [zakat] to them; because they were only prohibited from zakat due to their right in the khumus al-khumus, so if they are prevented from the khumus, it becomes obligatory to give [zakat] to them. And the school’s [official] view is the first [view that it remains haram]; because zakat was made unlawful for them due to their honor through the Messenger of Allah (peace and blessings be upon him), and this meaning does not cease with the prevention of the khumus. Meaning: “Abu Sa'id al-Istakhri said: If they are prevented from their right in the khumus, then it is permissible to give [zakat] to them; because they were only prohibited from zakat due to their right in the khumus al-khumus, so if they are prevented from the khumus, it becomes obligatory to give [zakat] to them. And the school’s [official] view is the first [view that it remains haram]; because zakat was made unlawful for them due to their honor through the Messenger of Allah (peace and blessings be upon him), and this meaning does not cease with the prevention of the khumus.” Imam al-Nawawi also maintained the strong view in the school as follows: And even if the khums al-khumus were to cease for the Banu Hashim and the Banu al-Muttalib due to the emptiness of the Bayt al-Mal of fay' and ghanimah, or due to the usurpation of the oppressors over them, they would not be given zakat according to the more correct view held by the majority. Meaning: "If the share of khums al-khumus were to cease for the Banu Hashim and the Banu al-Muttalib due to the emptiness of the Bayt al-Mal of fay' and ghanimah, or due to the usurpation of the oppressors over them, they would still not be given zakat according to the more correct view held by the majority of scholars." However, some late Shafi'i scholars adopted the view of al-Istakhri due to the continuous absence of khums al-khumus. Al-Syarwani affirmed: BUT THE MAJORITY REJECTED THE VIEW OF PROHIBITION, AND THERE IS NO HARM IN FOLLOWING AL-ISTAKHRI'S OPINION NOW DUE TO THEIR NEED Meaning: "However, the majority (late scholars) continued the view of prohibition; but there is no harm in following the opinion of al-Istakhri in this era due to their need." According to the official fatwa of the Egyptian Dar al-Ifta, the view of al-Istakhri is also followed and issued as a fatwa by a number of late Shafi'i scholars such as Sharaf al-Din al-Barizi, Ibn Mutayyir, al-Fadali, al-Syarwani, and al-Bajuri. This view is also held by some Hanafi scholars and is a famous view in the Maliki school. [4] Based on this explanation, members of Ahl al-Bayt in need may receive zakat if they meet the conditions of the categories of recipients. For further explanation, one may also refer to an article titled Irsyad Fatwa Series No. 314: Can the Descendants of Prophet Muhammad (peace and blessings be upon him) in this era receive zakat? via the following link: https://muftiwp.gov.my/ms/artikel/irsyad-hukum/umum/3563-irsyad-al-fatwa-siri-ke-314-adakah-keturunan-nabi-muhammad-saw-pada-zaman-ini-boleh-menerima-zakat Conclusion Based on the explanation, the following can be summarized: The property left by the Messenger of Allah (peace and blessings be upon him) has a specific ruling and is not inherited like ordinary inheritance. The houses of the wives of the Messenger of Allah (peace and blessings be upon him) have two views. The stronger view states that they are residences provided for them. Zakat is originally prohibited from being distributed to the Messenger of Allah (peace and blessings be upon him) and Ahl al-Bayt in order to preserve the nobility of their lineage, with a substitute provided in the form of the share of fay' and khums al-khumus. Due to the absence of an official khums al-khumus system today, Ahl al-Bayt in need are permitted to receive zakat. Voluntary charity (tatawwu') and wages as zakat administrators are permissible to be distributed to Ahl al-Bayt without any hindrance. And Allah knows best. References: [1] Al-Mawardi, Abu al-Hasan ‘Ali bin Muhammad bin Muhammad bin Habib al-Basri al-Baghdadi, Al-Hawi al-Kabir fi Fiqh Mazhab al-Imam al-Shafi'i wa Huwa Sharh Mukhtasar al-Muzani, vol. 10 (Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1999). [2] AND FROM IT, THAT HIS PROPERTY IS NOT INHERITED. THEN THE IMAM RELATED TWO VIEWS. ONE OF THEM: THAT WHAT HE LEFT REMAINS IN HIS OWNERSHIP, AND HE SPENDS FROM IT FOR HIS FAMILY AS HE USED TO SPEND DURING HIS LIFETIME. HE SAID: AND THIS IS THE CORRECT ONE. AND THE SECOND: THAT THE WAY OF WHAT HE LEFT IS THE WAY OF CHARITIES Al-Nawawi, Abu Zakaria Muhyiddin Yahya bin Sharaf, Raudhah al-Talibin wa ‘Umdah al-Muftin, (Beirut, Damascus: al-Maktab al-Islami, 1991). [3] AL-Tabari SAID: IT WAS SAID: THE PROPHET (ﷺ) GAVE EACH OF HIS WIVES OWNERSHIP OF THE HOUSE IN WHICH SHE WAS, SO THEY RESIDED IN THEM AFTER HIM BY THAT GIFT OF OWNERSHIP. AND IT WAS SAID: IT IS ONLY THAT HE DID NOT DISPUTE WITH THEM REGARDING THEIR RESIDENCES; BECAUSE THAT WAS PART OF THEIR MAINTENANCE WHICH THE PROPHET (ﷺ) EXEMPTED FOR THEM... HE SAID: AND THIS IS MORE PRECISE, AND IT IS SUPPORTED BY THE FACT THAT THEIR HEIRS DID NOT INHERIT THEIR RESIDENCES FROM THEM, AND IF THE HOUSES HAD BEEN THEIR PROPERTY, THEY WOULD HAVE PASSED TO THEIR HEIRS... AND FOR THIS REASON, THEIR HOUSES WERE ADDED TO THE PROPHETIC MOSQUE AFTER THEIR DEATHS; DUE TO THE GENERAL BENEFIT FOR MUSLIMS [4] https://www.dar-alifta.org/ar/fatwa/details/14898/%D8%AD%D9%83%D9%85-%D8%A5%D8%B9%D8%B7%D8%A7%D8%A1-%D8%A7%D9%84%D8%B2%D9%83%D8%A7%D8%A9-%D9%88%D8%A7%D9%84%D8%B5%D8%AF%D9%82%D8%A7%D8%AA-%D9%84%D9%84%D9%85%D8%B3%D8%AA%D8%AD%D9%82%D9%8A%D9%86-%D9%85%D9%86-%D8%A3%D9%87%D9%84-%D8%A7%D9%84%D8%A8%D9%8A%D8%AA

Bayan Linnas BAYAN LINNAS SIRI KE-362 : KEDUDUKAN HARTA UMMAHAT AL-MUKMININ DAN HUKUM ZAKAT AHL AL-BAYT 27 Ogos 2026 Intan Zaleha binti Abdul Rahman Jumlah paparan: 570 Soalan: Saya ada terbaca yang kata isteri-isteri Nabi tidak boleh mewarisi harta Nabi SAW. Persoalan saya, apakah status pemilikan rumah yang mereka diami itu setelah kewafatan Baginda SAW? Adakah ahl al-Bayt masih dianggap sebagai tidak boleh menerima zakat sehingga ke hari ini? Ringkasan Jawapan: Harta peninggalan Rasulullah SAW mempunyai hukum yang khusus iaitu tidak diwarisi oleh ahli keluarga Baginda sebagaimana harta pusaka. Rumah-rumah yang didiami oleh Ummahat al-Mukminin pula bukan merupakan hak milik peribadi yang boleh diwarisi sebaliknya merupakan tempat kediaman yang disediakan oleh Rasulullah SAW sebagai sebahagian daripada nafkah dan keperluan hidup mereka. Adapun ahl al-Bayt Rasulullah SAW, pada asalnya mereka tidak dibenarkan menerima zakat namun hak tersebut tidak lagi diperoleh pada masa kini, terdapat pandangan ulama yang mengharuskan ahl al-Bayt yang berkeperluan menerima zakat sekiranya memenuhi syarat sebagai asnaf. Huraian Jawapan: Alhamdulillah, segala puji bagi Allah SWT Tuhan semesta alam, selawat serta salam ke atas junjungan teragung Nabi Muhammad SAW dan ke atas ahli keluarga serta mereka yang mengikuti jejak langkah Baginda SAW hingga ke hari kiamat. Rasulullah SAW memiliki beberapa pengkhususan yang tidak dikongsi oleh umat Baginda antaranya berkaitan hukum pewarisan harta dan zakat ke atas Baginda dan kerabatnya. Sebagai satu penghormatan, isteri-isteri Nabi SAW juga mempunyai kemuliaannya yang tersendiri sehingga mereka dianggap sebagai ibu kepada orang mukmin keseluruhannya. Allah SWT berfirman: النَّبِيُّ أَوْلَىٰ بِالْمُؤْمِنِينَ مِنْ أَنفُسِهِمْ ۖ وَأَزْوَاجُهُ أُمَّهَاتُهُمْ ۗ وَأُولُو الْأَرْحَامِ بَعْضُهُمْ أَوْلَىٰ بِبَعْضٍ فِي كِتَابِ اللَّهِ مِنَ الْمُؤْمِنِينَ وَالْمُهَاجِرِينَ إِلَّا أَن تَفْعَلُوا إِلَىٰ أَوْلِيَائِكُم مَّعْرُوفًا ۚ كَانَ ذَٰلِكَ فِي الْكِتَابِ مَسْطُورًا ‏ Maksudnya: “Nabi itu lebih menolong dan lebih menjaga kebaikan orang-orang yang beriman daripada diri mereka sendiri; dan isteri-isterinya adalah menjadi ibu mereka. Dan orang yang mempunyai pertalian kerabat, setengahnya lebih berhak (mewarisi) akan setengahnya yang lain menurut (hukum) Kitab Allah daripada orang yang beriman dan orang Muhajirin (yang bukan kerabatnya) kecuali kalau kamu hendak berbuat baik kepada sahabat-sahabat karib kamu. Hukum yang demikian itu adalah tertulis dalam Kitab Allah.” Surah Al-Ahzab (6) Menurut al-Mawardi, kedudukan Ummahat al-Mukminin merupakan salah satu bentuk kemuliaan yang Allah SWT khususkan kepada Rasulullah SAW dan para isteri Baginda. kedudukan tersebut membawa kepada kewajipan memuliakan hak-hak mereka serta mengiktiraf kelebihan dan kedudukan mereka, sebagaimana seseorang wajib menghormati dan memuliakan haknya. [1] Hal ini selaras dengan firman Allah SWT: لَسْتُنَّ كَأَحَدٍ مِنَ النِّسَاءِ Maksudnya: “Kamu bukanlah seperti mana-mana perempuan yang lain” Surah al-Ahzab (32) Larangan Mewarisi Harta Rasulullah SAW Rasulullah SAW telah menjelaskan sendiri kedudukan harta Baginda selepas kewafatan. Justeru itu, isteri-isteri Rasulullah SAW tidak mewarisi harta-harta Baginda. Saidatina Fatimah RA dan al-‘Abbas RA telah datang kepada Abu Bakar RA untuk menuntut harta pusaka mereka iaitu sebahagian tanah Rasulullah SAW di Fadak dan sebahagian di Khaibar. Lalu Abu Bakar menjelaskan bahawa Rasulullah SAW bersabda: لاَ نُورَثُ مَا تَرَكْنَا صَدَقَةٌ ‏ Maksudnya: “Tidak mewariskan harta apa sahaja yang kami tinggalkan, maka ia hendaklah disedekahkan.’” [Riwayat al-Bukhari] Para fuqaha Syafi'iyyah turut mengesahkan bahawa larangan pewarisan ke atas harta Rasulullah SAW merupakan salah satu daripada hukum khas Baginda yang tidak terpakai ke atas umatnya, sebagaimana dijelaskan oleh Imam al-Ghazali: وَحُرِّمَ مِيرَاثُهُ، فَقَالَ: إِنَّا مَعَاشِرَ الْأَنْبِيَاءِ لَا نُورَثُ مَا تَرَكْنَاهُ صَدَقَةً Maksudnya: "Diharamkan (ke atas umatnya) mewarisi hartanya; Baginda bersabda: Sesungguhnya kami golongan para nabi tidak diwarisi; apa yang kami tinggalkan adalah sedekah". Al-Nawawi menukilkan dua pandangan berkenaan status harta yang ditinggalkan oleh Baginda SAW. Pandangan pertama, harta tersebut kekal sebagai milik Baginda SAW dan digunakan untuk menanggung keperluan ahli keluarga Baginda sebagaimana Baginda membelanjakannya semasa hayat (pandangan yang sahih). Pandangan kedua pula menyatakan bahawa harta yang ditinggalkan oleh Baginda SAW mempunyai status seperti harta sedekah. [2] Status Pemilikan Rumah Isteri-Isteri Baginda ( Al-Hujurat ) Berdasarkan prinsip hukum yang dinyatakan tadi, rumah-rumah ( al-Hujurat ) yang didiami oleh isteri-isteri Rasulullah SAW turut termasuk dalam harta sedekah tersebut, bukan harta pusaka peribadi yang boleh diwarisi oleh waris masing-masing. Al-Tabari menjelaskan bahawa rumah-rumah yang didiami oleh Ummahat al-Mukminin bukanlah menjadi milik mutlak mereka, sebaliknya kekal sebagai milik Rasulullah SAW. Rumah-rumah tersebut disediakan dan diperuntukkan kepada para isteri Baginda sebagai sebahagian daripada nafkah, tempat tinggal serta keperluan kehidupan mereka. Oleh itu, hak mereka terhadap rumah tersebut adalah berdasarkan keperluan tempat tinggal yang diberikan oleh Rasulullah SAW, bukan sebagai pemilikan harta yang boleh diwarisi oleh waris mereka selepas kewafatan. [3] Fakta sejarah turut menyokong kefahaman ini apabila rumah-rumah ( hujurat ) isteri-isteri Nabi SAW kemudiannya dimasukkan ke dalam Masjid Nabawi pada zaman pemerintahan al-Walid bin Abdul Malik: تَجْمَعُ أَخْبَارُ الْمُؤَرِّخِينَ عَلَى أَنَّ حُجَرَ أَزْوَاجِ النَّبِيِّ ﷺ أُدْخِلَتْ فِي الْمَسْجِدِ بِأَمْرِ الْوَلِيدِ Maksudnya: "Riwayat-riwayat ahli sejarah bersepakat bahawa bilik-bilik isteri Nabi SAW telah dimasukkan ke dalam masjid atas perintah al-Walid bin Abdul Malik". Hak Nafkah dan Kediaman Ummahat al-Mukminin Walaupun Ummahat al-Mukminin tidak mewarisi harta Rasulullah SAW, mereka tetap mempunyai hak nafkah selepas kewafatan Baginda. Sepertimana hadis berikut: لَا يَقْتَسِمُ وَرَثَتِي دِينَارًا، مَا تَرَكْتُ بَعْدَ نَفَقَةِ نِسَائِي ومؤونة عَامِلِي، فَهُوَ صَدَقَةٌ Maksudnya: “Para warisku tidak akan membahagikan walaupun satu dinar daripada apa yang aku tinggalkan setelah ditunaikan nafkah isteri-isteriku dan perbelanjaan pekerjaku; maka selebihnya adalah sedekah.” [Riwayat al-Bukhari] Adakah Larangan Agihan Zakat Kepada Ahl al-Bayt Masih Terpakai Sehingga Hari Ini? Pada asalnya, zakat diharamkan ke atas Nabi Muhammad SAW dan Ahl al-Bayt kerana mereka mempunyai hak daripada satu perlima harta rampasan perang ( khumus al-khumus ) sebagai ganti kepada larangan menerima zakat. Imam Abu Ishaq al-Syirazi merekodkan dua pandangan dalam kalangan ulama mazhab Syafi’i: وَقَالَ أَبُو سَعِيدٍ الْإِصْطَخْرِيُّ: إِنْ مَنَعُوا حَقَّهُمْ مِنَ الْخُمُسِ جَازَ الدَّفْعُ إِلَيْهِمْ؛ لِأَنَّهُمْ إِنَّمَا حُرِمُوا الزَّكَاةَ لِحَقِّهِمْ فِي خُمُسِ الْخُمُسِ، فَإِذَا مُنِعُوا الْخُمُسَ وَجَبَ أَنْ يُدْفَعَ إِلَيْهِمْ، وَالْمَذْهَبُ الْأَوَّلُ؛ لِأَنَّ الزَّكَاةَ حُرِّمَتْ عَلَيْهِمْ لِشَرَفِهِمْ بِرَسُولِ اللهِ ﷺ، وَهَذَا الْمَعْنَى لَا يَزُولُ بِمَنْعِ الْخُمُسِ Maksudnya: "Berkata Abu Sa'id al-Istakhri: Sekiranya mereka dihalang daripada hak mereka dalam khumus, maka harus memberikan zakat kepada mereka; kerana mereka hanya diharamkan zakat disebabkan hak mereka pada khumus al-khumus, maka apabila mereka dihalang daripada khumus, wajib diberikan zakat kepada mereka. Namun mazhab (pandangan rasmi) yang pertama (kekal haram); kerana zakat diharamkan ke atas mereka disebabkan kemuliaan mereka dengan Rasulullah SAW, dan makna ini tidak hilang dengan terhalangnya khumus". Imam al-Nawawi turut mengekalkan pandangan yang kuat dalam mazhab seperti berikut: وَلَوِ انْقَطَعَ خُمُسُ الْخُمُسِ عَنْ بَنِي هَاشِمٍ وَبَنِي الْمُطَّلِبِ لِخُلُوِّ بَيْتِ الْمَالِ عَنِ الْفَيْءِ وَالْغَنِيمَةِ، أَوْ لِاسْتِيلَاءِ الظَّلَمَةِ عَلَيْهِمَا، لَمْ يُعْطَوُا الزَّكَاةَ عَلَى الْأَصَحِّ الَّذِي عَلَيْهِ الْأَكْثَرُونَ Maksudnya: "Sekiranya terputus bahagian khumus al-khumus daripada Bani Hashim dan Bani al-Muttalib kerana kekosongan baitulmal daripada harta fai' dan ghanimah atau kerana dikuasai golongan zalim, mereka tetap tidak diberikan zakat menurut pandangan yang lebih sahih yang dipegang oleh majoriti ulama". Namun begitu, sebahagian ulama Syafi‘iyyah muta'akhkhirin mengambil pandangan al-Istakhri berikutan ketiadaan khumus al-khumus yang berterusan. Al-Syarwani menegaskan: لَكِنَّ الْجُمْهُورَ طَرَدُوا الْقَوْلَ بِالتَّحْرِيمِ، وَلَا بَأْسَ بِتَقْلِيدِ الْإِصْطَخْرِيِّ فِي قَوْلِهِ الْآنَ لِاحْتِيَاجِهِمْ Maksudnya: "Akan tetapi jumhur (ulama muta'akhkhirin) meneruskan pandangan pengharaman; namun tidak mengapa untuk bertaklid kepada pandangan al-Istakhri pada zaman ini disebabkan keperluan mereka" . Menurut fatwa rasmi Dar al-Ifta al-Misriyyah, pandangan al-Istakhri turut diikuti dan difatwakan oleh sejumlah ulama muta'akhkhirin Syafi'iyyah seperti Syaraf al-Din al-Barizi, Ibn Mutayyir, al-Fadali, al-Syarwani dan al-Bajuri. Pandangan ini turut dipegang oleh sebahagian ulama Hanafi dan merupakan pandangan masyhur dalam mazhab Maliki. [4] Berdasarkan penjelasan ini, ahl al-Bayt yang memerlukan bantuan boleh menerima zakat sekiranya mereka memenuhi syarat sebagai asnaf. Untuk penjelasan boleh juga merujuk sebuah artikel bertajuk Irsyad Fatwa siri ke 314: Adakah Keturunan nabi Muhammad SAW pada zaman ini boleh menerima zakat melalui pautan berikut: https://muftiwp.gov.my/ms/artikel/irsyad-hukum/umum/3563-irsyad-al-fatwa-siri-ke-314-adakah-keturunan-nabi-muhammad-saw-pada-zaman-ini-boleh-menerima-zakat Kesimpulan Berdasarkan kepada penjelasan boleh dirumuskan seperti berikut: Harta peninggalan Rasulullah SAW mempunyai hukum khusus dan tidak diwarisi seperti harta pusaka biasa. Rumah isteri-isteri Rasulullah SAW mempunyai dua pandangan. Pandangan yang lebih kuat menyatakan ia merupakan tempat tinggal yang disediakan untuk mereka. Zakat pada asalnya haram diagihkan kepada Rasulullah SAW dan ahl al-Bayt demi memelihara kemuliaan nasab mereka dengan diperuntukkan ganti berupa bahagian fay’ dan khumus al-khumus . Disebabkan ketiadaan sistem khumus al-khumus rasmi pada hari ini, ahl al-Bayt yang berkeperluan adalah diharuskan untuk menerima zakat. Sedekah sunat ( tatawwu' ) serta upah sebagai amil zakat adalah harus diagihkan kepada ahl al-Bayt tanpa sebarang halangan. WaLlāhu A'lam Rujukan: [1] Al-Mawardi, Abu al-Hasan ‘Ali bin Muhammad bin Muhammad bin Habib al-Basri al-Baghdadi, Al-Hawi al-Kabir fi Fiqh Mazhab al-Imam al-Syafi‘i wa Huwa Syarh Mukhtasar al-Muzani , jil. 10 (Beirut, Lubnan: Dar al-Kutub al-‘Ilmiyyah (1999). [2] وَمِنْهُ، أَنَّهُ لَا يُورَثُ مَالُهُ. ثُمَّ حَكَى الْإِمَامُ وَجْهَيْنِ. أَحَدُهُمَا: أَنَّ مَا تَرَكَهُ بَاقٍ عَلَى مِلْكِهِ، يُنْفِقُ مِنْهُ عَلَى أَهْلِهِ كَمَا كَانَ يُنْفِقُ فِي حَيَاتِهِ. قَالَ: وَهَذَا هُوَ الصَّحِيحُ. وَالثَّانِي: أَنَّ سَبِيلَ مَا خَلَّفَهُ سَبِيلُ الصَّدَقَاتِ Al-Nawawi, Abu Zakaria Muhyiddin Yahya bin Syaraf, Raudhah al-Talibin wa ‘Umdah al-Muftin , (Beirut, Damsyik: al-Maktab al-Islami, 1991). [3] قَالَ الطَّبَرِيُّ: قِيلَ: كَانَ النَّبِيُّ ﷺ مَلَّكَ كُلًّا مِنْ أَزْوَاجِهِ الْبَيْتَ الَّذِي هِيَ فِيهِ، فَسَكَنَ بَعْدَهُ فِيهِنَّ بِذَلِكَ التَّمْلِيكِ، وَقِيلَ: إِنَّمَا لَمْ يُنَازِعْهُنَّ فِي مَسَاكِنِهِنَّ؛ لِأَنَّ ذَلِكَ مِنْ جُمْلَةِ مَئُونَتِهِنَّ الَّتِي كَانَ النَّبِيُّ ﷺ اسْتَثْنَاهَا لَهُنَّ... قَالَ: وَهَذَا أَرْجَحُ، وَيُؤَيِّدُهُ أَنَّ وَرَثَتَهُنَّ لَمْ يَرِثْنَ عَنْهُنَّ مَنَازِلَهُنَّ، وَلَوْ كَانَتِ الْبُيُوتُ مِلْكًا لَهُنَّ لَانْتَقَلَتْ إِلَى وَرَثَتِهِنَّ... وَلِهَذَا زِيدَتْ بُيُوتُهُنَّ فِي الْمَسْجِدِ النَّبَوِيِّ بَعْدَ مَوْتِهِنَّ؛ لِعُمُومِ نَفْعِهِ لِلْمُسْلِمِينَ [4] https://www.dar-alifta.org/ar/fatwa/details/14898/%D8%AD%D9%83%D9%85-%D8%A5%D8%B9%D8%B7%D8%A7%D8%A1-%D8%A7%D9%84%D8%B2%D9%83%D8%A7%D8%A9-%D9%88%D8%A7%D9%84%D8%B5%D8%AF%D9%82%D8%A7%D8%AA-%D9%84%D9%84%D9%85%D8%B3%D8%AA%D8%AD%D9%82%D9%8A%D9%86-%D9%85%D9%86-%D8%A3%D9%87%D9%84-%D8%A7%D9%84%D8%A8%D9%8A%D8%AA