Zakat for Da'wah and Public Welfare Programs
In the Qur'an, Allah Almighty has mentioned 8 categories of people who can receive Zakah. Allah Almighty says: "Alms are for the poor and the needy, and those employed to administer the (funds); for those whose hearts have been (recently) reconciled (to the truth); for those in bondage and in debt; in the cause of Allah; and for the wayfarer: (thus is it) ordained by Allah, and Allah is full of knowledge and wisdom." (At-Tawbah:60)
The expression "in the cause of Allah" or fi Sabil Allah was generally interpreted "Jihad fi Sabil Allah" and so many jurists restricted this Zakah expense for this purpose.
Muslim jurists also say that in the Qur'an Allah used the word "Lil fuqara' wa Al-masakin or 'for the poor and the needy' and the 'lam' or (for)" here means 'tamlik' or possession. Thus they interpret the above verse to mean that the poor and needy should be made owners of this money or Tamlik Al-Zakah.
Since in public and social welfare projects no one becomes the owner, so, according to their interpretation the Zakah should not be used for this purpose. Thus you will find in the books of Fiqh statements emphasizing that the money should not be used to build the Masajid, schools, hospitals, hostels etc. because this money belong to poor and it should be given to them. There are some jurists who still hold this strict opinion concerning Zakah.
However, there are a number of jurists of this century, such as Sheikh Muhammad 'Abduh, Rashid Rida, Maulana Mawdudi, Amin Ahsan Islahi, Yusuf Al-Qaradawi and some Fatwa organizations in Kuwait and Egypt, they are of the opinion that the phrase 'in the cause of Allah' covers a broad category. It is a general term and it should be applied in all those situations where there is a need to serve Islam and Muslims.
Those scholars consider it permissible to use the Zakah money to finance the Da'wah and public welfare programs. They say that the expression 'for the poor and needy' can also mean 'for the benefit of the poor and needy'.
The modern jurists also argue that in the past Muslim governments used to build Mosques, schools and used to finance public welfare projects. Now many governments are negligent in this matter. Many Muslims are living in areas where there are no Muslim governments.
Furthermore the financial needs of the people have become so enormous and diverse that earlier rules and restrictions cannot be fully applied and may not be very useful in every place.
In his famous book Fiqh Az-Zakah, Sheikh Yusuf Al-Qaradawi, has thoroughly discussed this subject. His Fatwa is that in non-Muslim countries it is permissible to use Zakah funds to build the Masajid, Schools and hospitals.
Muslims from all over the world go to Saudi Arabia, Kuwait, United Arab Emirates etc. to solicit funds for the building of their Mosques and schools. Most of the business people in those countries give their Zakah for this purpose. Many people from all over the world use this money for building projects without any question.
Now, there are many people who come to North America to solicit funds for their Mosques and schools in some poor countries. American Muslims are also giving their Zakah to build Masajid and schools in other countries.
It is the concept of 'fi Sabil Allah' and helping the Islamic cause in many lands where it has made it possible to establish Islamic institutions and Mosques.
Zakah is basically for the poor and needy and most of it should be used to take care of their needs. I believe that for the Mosque constructions Muslims should make extra charity and should give from funds other than Zakah. However, it is not forbidden for Muslims to give their Zakah money for the building of Mosques and schools, especially in non-Muslim countries.
Islamic centers should have a separate Zakah fund. Those who do not want their Zakah to be used in building projects, should give their money to the Zakah fund. But those who want to give their Zakah for the Masjid construction they should donate directly to that project."
Allah Almighty knows best.
Topics: Dawah (Outreach), Ramadan, Zakat Channel: Ramadan - Day 15, Ramadan - Day 23
Allah swt does not need our zakat for his House. No Zakat, No Begging and The house of
Allah shall be made independent-with properties associated rental and donations,
membership dues based on income of an individual or family or Businesses...
We may donate to other projects associated with Masajids but nor House Of Allah-
construction, remodeling, Bills etc
Ramadan Mubarak to all
Dr Edriss is right...before these fatwas can be issued on how we in the West should utilise our zakat...well then they should perhaps experience living here and gain a sense of the complexity that these communties face.
I cant see how buildings warrant zakat...even if one takes the wide interpretation that has been presented. If you want to build communities: community halls, community health centres, community youth centers: its called those funded through the TAX DOLLAR so many of us pay and which govenernments want to give (Australia parcticularly). IT's in everyone's interest to build better communities...living in isolation is not exemplarly.
I can speak for what I experienced here in USA, Zakat is not going where the Prophet Salla Allah Alaihe Wa sallam taught us. many people do things from their own mind and seek any weak hadith or so called scholar in Islam to twist it and make it fit their agenda.
even those scholars like Qardawe has no clue about the reality of what's happening behind the scene here in the name of Islam. most of them visit the west and spend 15 days to one month where they find someone taking care of their needs and they don't even know who paid for their plane ticket: is it charity or just someone managing the moslems money in his way. it's a big mess and it should have some honest people who speaks fluent english to come and work on putting people on the right track.
this is the only matter in Islam that I see myself taking very extreme opinion on it. the money who is not used in the right way, attracts all kind of people and the masjid change from being a house of God to a house of interests.
what I said above is what I withness in all the musjids I passed by. it's like a culture spreading allover. if there are some people who do their best to do the right thing, I was not lucky to meet anyone of them.
money destroyed churchs and synagogues and the satan doing the same to musjids, except those that Allah protects.
this problems should be taken seriously. there are poor people who shy to claim themselves poor and there are musjids by them who has million dollars in banks that they use in the wrong way. A team of moslem scientists should study this problem and find better way to resolve it. sometimes the people who manage this charity organizations doesn't have enough knowledge and experience to do the right thing. they end it doing what benefit them first.
Islam is simple. Agreed you can define "fisabilil-Allah" in so many ways. But what we should consider is that there is prioritisation of events in this beautiful deen.
If a zakkat "giver" use the money to build a giant mosque for five peoople or less to pray in it while there are thousands of poor people (HIS NEIGHBOURS) dying cos they couldn't afford a small amount for their medicine or food, then surely that individual may not have any reward for that exercise.
Therefore to be on the safer side I advise the zkkat giver to follow the order of those entitle to his money as stated by Allah in 9:60.
All the teachings of the Prophet aimed at making sense in a muslim's life...the this one must make sense too.
In my own opino too I share the view that it can be used for dawah, building etc.
This is because those things are directly or indirectly use for the said people in Surah At Taobah.
Also, one could see some examples of such funds as use by the first four Khalif (RTA) particularly Umar and later by Umar bn AbdulAzeez.
So these ae enough evidences for its use and I belief anybody of opposite view is just being miopic in his / her view; particularly the modern trend of things as it was expanding durin Khliph Umar.
Allah know best
First, you indicated at the beginning of your reply that (The expression "in the cause of Allah" or fi Sabil Allah was generally interpreted "Jihad fi Sabil Allah" and so many jurists restricted this Zakah expense for this purpose), but you failed to mention who were those Muslim Jurists.
Moreover, you failed to mention that those Muslim jurists were from the four famous schools of jurisprudence (Shafiiyy, Hanafiyy, Malikiyy, and Hanbaliyy)and that they had a concensus amongt them on this particular issue.
Second, in your "However" statement, you intentionally mentioned the names of some people that apparently you consider "jurists of this century"??,"modern jurists"???, where they claim that (they are of the opinion that the phrase 'in the cause of Allah' covers a broad category and it should not be restricted to Jihad only). It is very interesting to ask why you failed to name the Muslim Jurists in the first argument and that they had a concensus on this matter, and you succeeded in mentioning the names of others so called "jurists of this century"?? that carried the opposing view and broke the "scholarly concensus" of the four schools of jurisprudence.
Finally, at the end of your article, it is clear that you vascillate on the issue by taking what you might consider a middle position. In reality it is a poor attempt from you to keep whatever is left of people in your community around you from rebelling against you.
Among the job of a Muslim scholar is to say the truth whatever it takes. He is obligated to comply with the Qur'an, Hadith, and scholarly concensus. On this particular issue, my advice to you is to stay within the bounds of the religion and not seek interpretations that might suite only a specific group of people or organizations.
if aperson is a widower she has 150grms of gold/little silver but no earning to give zakat -----but she has son does he should pay her zakat ?
*sayed family can take zakat?
*a person who gives zakat can take zakat?
please reply as soon as possible
1)NON of the 4 schools of Fiqh permit zakat money to be used for masjids.
2)The scholars mentioned in the article are NOT full scholars. Islahi never graduated from any institute. Maududi never graduated from any institute. Self proclaimed scholars. Qaradawi has a book titled halal and HARAM in islam. Should be changed to HALAL AND HALAL in islam because everything is ok to him. The other scholars I have NEVER heard of!
3)Just because governments are not doing their job does not entail that we take the money of the poor!
4)How does the writer know that those Muslims in arab lands who donate money, donate from zakat?That is a wrong generalization! He says MOST! Astaghfirullah!
5)Those who come here to collect from POOR countries do NOT use zakat money for masjids! False accusation! However, there are some institutes which accept zakat donations and act as an agent on behalf of the payer or the poor student. They hand it over into the possession of the poor student after which the student pays the amount as his tuition back to the Islamic Institution. Now they are able to use it as they feel necessary.
6)Muslims in the west are too absorbed in their houses and cars! They are rich enough to build masjids. There are 15,000 muslim doctors in america! We donot need million dollar masjids built from zakah money! The expensive masjids are full of fights and arguments anyway because everybody wants to be the president!
7)The view of the writer is a product of the last century! Held by VERY FEW. It is wrong of him to state that.. "There are some jurists who still hold this strict opinion concerning Zakah." His view is held by VERY FEW!
8)BEWARE WHO YOU TAKE YOUR RELIGION FROM!
i was doing some research on the matter of tamlik in payment of zakah. i came accross you article:
Zakat for Da'wah and Public Welfare Programs
It was very informative. Ialso found another article on the issue which summarises Islahi's view point. i suggest a link or detailed article should be added to your sight. the url is:
On other aspects of the issue of Zakat there is disagreement among the schools of Islamic fiq. Imam Jafar considered it compulsory to pay 20% from the profit of trade as Zakat, while the other schools prescribe 2 %. The same applies to minerals, of which Imam Hanafi, Jafar and Hanbal prescribe 20% and Imam Shafi and Malik prescribe 2 %. Now there is a big difference between 20% and 2 %. So who are we going to label as trying to devour the right of the poor.
The Prophet said "In difference is a mercy" which has been a guiding principal for scholars.
If someone does not feel comfortable with the opinion given by Dr. Siddiqui and wants to give Zakat only for fe sabilillah i.e. directly in the hands of the poor then he or she should make every effort to do so and may Allah reward them for it. But people who feel they want to follow the above opinion also have a right to follow what they think is right without being ridiculed.
Once Prophet Muhammad (sas) sent a group of people to a far away town and gave them instructions that they should pray Asr when they get to that town. Before they could reach the town the time of Asr came and some people decided to do their prayers in violation of the directive of the Prophet and some decided to wait until they got to the town even if they missed the Asr time. When they came back to Madinah, they asked the prophet who was right and the Prophet replied both were right.
The lesson we need to learn from this is that as long as we have gone through a SINCERE due process of evaluating an issue, Allah the All Merciful will judge our actions based on our intention.
meanig; tanzania deaf muslim community
we reguest for finacial for surpport
our cmmunity tdmc lack due zakat for
help muslim peoples.
Please go to Islamicity Discussion Board under the General Discussions (you will need to log in). There , please select topic "Zakaat for Poor ONLY!!!". You will find detailed answers to:
Zakat: The Meaning of 'In the Way of Allah'
Can Zakat be paid to build mosques, schools, hospitals and other ways of good?
We make dua that Allah guide us and protect us from evil.
Ibn Hanbal, I have taken your writing to post in this comments section because I feel it is a good explanation, which some of us lay-men can't produce.
An uninformed reader who reads Dr. Siddiqi's article, and particularly his statement that "there are SOME jurists who STILL hold this strict opinion concerning Zakah" [emphasis added], may erroneously conclude that those who hold the above opinion are (1) in the minority and (2) generally dead. I do not claim that the author intended to communicate those two messages, but I do know that neither is true.
Actually, the clear majority of reputable scholars, past and present are agreed that, as Dr. Siddiqi writes in this article, "[the] poor and needy should be made owners of this [zakat] money" and that "the expression 'in the cause of Allah' or fi Sabil Allah [is] generally interpreted as 'Jihad fi Sabil Allah'".
So the reader of Dr. Siddiqi's article should be clear that the opinion of those few scholars and the various "Fatwa organizations in Kuwait and Egypt" cited by Dr. Siddiqi is the minority opinion, the exceptional ruling, today and in the past.
Additionally, each of these scholars and the various organizations that Dr. Siddiqi cites have been criticised to various degrees by other scholars no less notable, and far greater in number, than they.
All would agree, no doubt, that the proper fulfillment of the duty of zakat is no light matter.
"O ye who believe! there are indeed many among the priests and anchorites, who in Falsehood devour the substance of men and hinder (them) from the way of Allah. And there are those who bury gold and silver and spend it not in the way of Allah. announce unto them a most grievous penalty." (Surah Tawba, 34)