The Practice of Zakat Assistance Distribution to Non-Muslim Victims of Natural Disasters in Malaysia

In Islam, zakat is only prescribed for the eight categories of asnaf. Non-Muslims are not included among the eight categories of asnaf who are entitled to receive zakat. The issue that arises is whether it is permissible to distribute zakat to non-Muslims who become victims of natural disasters under the category of muallaf or asnaf fi sabilillah. This article aims to examine the practice of distributing zakat to non-Muslims who are victims of natural disasters in Malaysia by analysing it from the perspective of Islamic law as well as its implementation by zakat institutions. The methodology employed in this study is qualitative in nature. Data were obtained from document analysis sources based on classical and contemporary tafsir works, hadith, fiqh literature, websites, and others. The data were analysed using inductive, deductive, and comparative methods. The findings of the study indicate that, in principle, the majority of scholars are of the view that zakat may only be given to Muslims. However, some contemporary scholars allow zakat to be given to non-Muslims under the category of muallaf (muallaf al-qulubuhum), if there is an emergency situation that necessitates assistance through zakat. In the context of natural disasters and urgent humanitarian needs in Malaysia, several zakat institutions have implemented the distribution of zakat to non-Muslims by interpreting the category of fi sabilillah based on maslahah ‘ammah (public interest). The Federal Territory Islamic Religious Council (MAIWP) and the Selangor Zakat Board (LZS), for example, have adopted a flexible and contextual approach in distributing zakat to non-Muslims who are victims of natural disasters. This approach is seen to strengthen the image of Islam as a religion of mercy and to support the objectives of maqasid al-shariah, particularly in preserving life and fostering harmony among religions. However, such zakat assistance is provided only on a one-off basis. The state of Perlis, which has issued a fatwa requiring zakat assistance to be given to non-Muslims who are victims of natural disasters in emergency situations, represents an exception. Nevertheless, in practice, such zakat assistance has not been implemented in the true sense. Other states tend to adopt a cautious approach and do not provide zakat assistance to non-Muslims, even when they are involved in natural disasters. This is intended to ensure the integrity of zakat distribution is maintained. It is hoped that this study will help Muslims in Malaysia to understand the changes in fatwas that occur when facing emergency situations.