14 thoughts on “Shaykh Ibn Baaz on Using Zakaat Money to Finish the Construction of a Masjid”

1. A fatwa related to this topic can be located in: Fatawa Al-Lajna al-Da’ima – Group 1 – Volume 10 – Pages 40-41.

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   • Jazaak Allaahu khayran. And this article as well shows many citations of ijmaa’ (scholarly consensus) on the issue, before any known statement in opposition to it was even known:

     https://www.bakkah.net/en/citations-of-scholarly-consensus-regarding-zakaat-spent-on-general-charities.htm

2. Is it allowed to give our zakaah to the recipient of zakaah without telling the person that it is zakaah fearing that the person may not accept and also otherwise?

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   • It is not required, and in fact it may be more appropriate in many cases. What is essential is that the due amount of zakaat be in the possession of the deserving recipient once the zakaat is due (at year-end, or harvest time, etc.). We must do our best to preserve the dignity of the recipients and not make them feel inferior. And Allaah knows best.

3. Assalamu alaykum

   “(3) Those who work in distributing it (zakaat)” so does this mean zakat can be given to the charities that distribute it?

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   • wa alaykas-salaamu wa rahmatullaah. Ideally, the government who appoints zakaat collectors and distributors can pay them from the zakaat collection itself, a compensation for their work. See Qur’aan 9:60. I am afraid I cannot say anything about charities in general, since there are many charities that are not trustworthy for various reasons. And Allaah knows best.

4. As-Salaamu Alaykum wa Rahmatullahi wa Barakatu,

   In looking at the definition of miskeen on alifta.net, it describes someone as miskeen if they barely have enough to suffice their needs.

   If a man ordinarily has income that is sufficient, but is suddenly stricken with many costs at once, which are more than he can afford, does he qualify as miskeen? If he is miskeen, what is the upper limit on the amount of money he can receive, if there is such a limit?

   Jazakallahu khayran.

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   • Wa ‘alaykas-salaamu wa rahmatullaahi wa barakaatuh. When a man cannot pay his bills or meet his financial needs, he is [at least] miskeen, and those under his care are miskeen. He may take whatever zakaat or charity is given to him. Some scholars recommend an amount that will take care of his needs for a year’s time. And Allaah knows best.

     In the West, I have to say this (sadly): When a miskeen uses money for entertainment (satellite television, video rentals, etc.), video games, eating out in restaurants (in a wasteful or unnecessary way), or indulges in other behavior that involves squandering his own resources and making himself unable to pay his bills, he can be deemed ‘safeeh’ (foolish), someone who is incapable of handling his own financial affairs. In such cases, responsible family members should intervene and prevent him from wasting his money and harming himself and those under his care. This is understandably not the easiest thing to do, especially in the West.

     If he is merely sinful and heedless, yet capable of managing his finances more maturely, then he needs to be reminded to fear Allaah in how he interacts with the blessing of wealth, and that he will be asked about his income, from where it came to him and how he spent it, every last bit. Wallaahul-Musta’aan.

   • May Allah reward you with the best in this life and of the hereafter! Thank you for the detailed and thorough response.

     To clarify, does safeeh mean they’re not eligible for zakaat? Or just that someone should manage their finances and/or any zakaat received?

     Jazakallahu khayran.

   • We cannot give money to sufahaa’, but rather we try to take care of them since they are incapable of taking care of themselves. See Quran 4:5. If you see them in need, and you wish to assist them, then try to pay a bill on their behalf, or buy groceries for them, but do not give them money.

5. As-Salaamu Alaykum wa Rahmatullahi wa Barakatu,

   If someone gives charity to a specific family with a specific intention (maybe giving money to cover an overdue electric bill so electricity doesn’t get cut off, or maybe covering a necessary auto repair, etc.), but then that specific need is covered by some other source(s), thereby causing an excess in coverage, can the excess then be spent on other needs? Can the intention change once the charity has been given in that fashion?

   Jazakallahu khayran.

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6. Asalamualaika Brother Moosa. Please disregard my above questions. Alhamdulilah I found the answer. I have paste the link below in case anyone have a similar query. BarakaAllahu feeka.

   http://www.abukhadeejah.com/zakah-the-obligatory-poor-due-that-must-be-paid-by-the-rich-to-the-poor-islam-2-5/

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7. Salam alaykoum Wa rahmatoullah Wa barakatouhou,

   I wanted to ask about the ruling on using zakat funds for translating major Islamic scholarly works into English. Examples would include important works of ‘aqidah, fiqh, hadith explanation, and defense of Islam such as:
   * Al-Jawab al-Sahih of Ibn Taymiyyah
   * Al-Sharh al-Mumti‘ of Ibn
   ‘Uthaymin
   * Sharh ‘Umdat al-Ahkam
   * Explanations of Riyad al-Salihin

   These books being majors Islamic references.

   Would such translation and publication effort fall under the category of “وفي سبيل الله” (“in the path of Allah”), thereby making them eligible to be funded through zakat? Or would they instead be limited to voluntary sadaqah, on the basis that they do not fall under the military-related interpretation of “وفي سبيل الله” as mentioned by Shaykh Ibn Bāz?

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   • Wa ‘alaykum as-Salaamu wa rahmatullaah wa barakaatuh. I believe what is correct is that the category of “fee sabeelillaah” only includes the legitimate Muslim military under established and legitimate rulers. This is the position of the vast majority of the scholars with two exceptions, which seem to be fringe opinions: 1) That “fee sabeelillaah includes Hajj and Umrah”, held by Ibn ‘Umar (and no other companion that I know of). And 2) what you have mentioned of the broadening of the term “sabeel Allah” to include seeking knowledge, since knowledge and its overall goals are from the generality of jihaad. Yet, the early scholars generally spoke with clear words of “ghazw” (the battle) and the ghuzaat (the members of the military), etc., to exclude this possibility. This is what I believe is correct, and Allah knows best.

     From an article I wrote on Salafitalk about 18 years ago:

     Citations of Consensus Regarding the Spending of Zakat on General Charities

     In the Name of Allah, the Ever-Compassionate, the Bestower of Mercy…

     A number of scholars of the past, from different math-habs, lands, and time periods, have cited ijmaa’ (scholarly consensus) on the impermissibility of spending zakaat on general charities, like building masjids, roads, bridges, or buying a shroud for a dead person or paying his debts… They viewed that “fee sabeelillaah” (in the Way of Allaah) in the verse of zakaat recipients (9:60) was specific to the Muslim army and its battles, and some added: battles and hajj.

     The following citations from early scholars oppose the general broader understanding promoted by some later scholars and writers that “fee sabeelillaah” (in the way of Allah) includes all types of charity and good deeds loved by Allah:

     1. Aboo ‘Ubayd al-Qaasim ibn Sallaam (d.224)

     “Regarding paying the debts of the deceased, buying shrouds for him, building masjids, or routing rivers, and similar things of a charitable nature, then Sufyaan (ath-Thowree), the scholars of Iraq, and others have all agreed that this does not fulfill the duty of zakaat, since these are not from its eight categories.” [al-Amwaal, 2/293]

     2. Ibn Hazm (d.456)

     “There is no dispute (amongst the scholars) that Allah did not intend (by “fee sabeelillaah”) every good and charitable kind of thing when distributing zakaat, thus it is not permissible to be spent in other than the ways identified by the text, which is what I have mentioned previously (i.e. on the Muslim army).” [al-Muhallaa, 6/102]

     3. Ibn al-‘Arabee (d.543)

     “I know of no differing (amongst the scholars) over the intended meaning of “fee sabeelillaah” here (in the verse of zakaat = 9:60) that it refers to the battles (of the muslim army), and this is something done for Allah’s pleasure, except that it is reported from Ahmad and Is-haaq that they said it includes hajj.” [Ahkaam al-Qur’aan, 2/435]

     4. Ibn Hubayrah (d.560)

     “The imaams have agreed that it is not permissible to, nor is it valid to spend zakaat to build masjids or bridges, or shroud the dead, or other (charitable) things, since zakaat was not legislated for that.” [al-Ifsaah, as found in Nayl al-Ma’aarib of al-Bassaam, 2/71]

     5. Ibn Qudaamah (d.620)

     “This (“fee sabeelillaah”) is the seventh category of zakaat recipients. There is no differing over their right to receive it or that the ruling is still in effect. There is also no differing over them being members of the Muslim army fee sabeelillaah, since the way of Allah when mentioned without a further restriction is understood to refer to battles…” [al-Mughnee, 9/326]

     And Allaah knows best.

     Moosaa ibn John Richardson

     https://www.salafitalk.net/st/viewmessages.cfm?Forum=10&Topic=6474

     Also:

     Shaykh Bin Baaz on Spending Zakaah Money to Build Masjids and Schools

     QUESTION: What is the ruling on using zakaat monies to finish builidng a masjid that is almost completed, and its construction may be halted (due to lack of funding)?

     ANSWER: What is well-known to the scholars, and it is the position of the vast majority of them, so it can be considered like ijmaa’ (a scholarly concensus) of the scholars of the early As-Salaf As-Saalih, is that zakaah is not to be used for building masjids, buying books, or the likes. It may only be distributed to the eight kinds of recipients that are mentioned in the verse in Soorah At-Towbah [v.60], and they are: (1) the fuqaraa’ (those who are extremely poor), (2) the masaakeen (the poor and needy), (3) those who work in distributing it, (4) those whose hearts are inclinded towards Islaam, (5) freeing slaves, (6) paying debts, (7) in the way of Allah, and (8) the traveler who is in need. And the phrase “in the way of Allah” means jihaad specifically. This is what is known to the people of knowledge, and the building of masjids is not mentioned here, nor is the building of schools or roadways, nor their likes. And Allah is the One who grants success.

     Shaykh Bin Baaz rahimahullaah

     [ Source: Majmoo’ Fataawaa wa Maqaalaat Mutanawwa’ah (14/294) ]

     https://www.salafitalk.net/st/viewmessages.cfm?Forum=10&Topic=608