All praise is due to Allāh:

Scholars have differed in their opinions regarding the permissibility of hastening the payment of Zakāh before its obligatory time. Here is a detailed explanation of their views:

1. The majority of Ḥanafiys and Ḥanbaliys hold the view that it is permissible to hasten the payment of Zakat, with Hanbalis setting a maximum limit of two years and Hanafis allowing more than two years. They base their argument on the fact that the Prophet Muhammad (peace be upon him) took Zakat from Abbas (may Allah be pleased with him) for two consecutive years, as mentioned in narrations reported by Al-Bayhaqi and others. Additionally, Imam At-Tirmidhi reported that the Prophet gave permission to Abbas to hasten the payment of Zakat before the due date.

2. The Mālikiy school of Islamic law holds that the default ruling is not to hasten the payment of Zakāh before its obligatory time. However, they make two exceptions to this rule:

   – In the case of a small amount of wealth, for example, someone who expects to be obliged to a thousand dollars of Zakāh and pays ten dollars in advance; because a small amount does not follow the ruling of a large amount, and it is doubtful whether it remains obligatory.

   – In the case of hastening the Zakāh payment for a short period of time, such as a day, two days, a week, or, according to some scholars, ten days. However, they do not permit hastening the payment for a full year or two.

3. The Shāfiʽiy school of Islamic law holds that it is not permissible to hasten the payment of Zakāh before possessing the minimum Zakatible amount (Niṣāb) of wealth. However, they permit it after acquiring the Niṣāb, even if the year has not been completed. Although some Shāfiʽiy scholars permit hastening the payment for two years, it is not the most widely accepted view among them.

The reason for prohibiting hastening Zakāh payment, according to those who prohibit it, is that it should not be performed before its obligation as a parallel to other acts of worship, such as prayer, which is not permissible to perform before its prescribed time, or fasting during Ramaḍān, which is not valid in Shaʽbān, for example, or a Muslim fasting in winter for several years instead of summer.

The correct view in this matter is the opinion of the Ḥanafiys and Ḥanbaliys, for the following reasons:

1. The evidence supporting it has been mentioned, making it a clear textual ruling.

2. There is a distinction between financial acts of worship and physical acts of worship. Financial acts are based on the needs of people; they are their rights. Whether it is Zakāh or voluntary charity, the essence is donation and compassion. On the other hand, physical acts of worship are a matter between the servant and his Lord, and the essence is submission and surrender to the legislating Creator.

Thus, performing acts of worship out of compassion for creation is good because it considers their conditions and needs. And performing acts of worship out of submission and surrender is good because it adheres to the legislated rulings, fulfilling the intention of the doer rather than their own desires. This is a very important distinction.

Therefore, we say that it is permissible to hasten the payment of Zakāh for those who anticipate the possession of the minimum Zakatible amount for a year or two or more, and Zakāh becomes due on them.

After all, Allāh knows best.

Fatwa issued by Dr. Khālid Naṣr