The Significance Of

& A Translation of a Fatwā on Offering Zakāt to an ‘Islāmic

Institution by Muftī `Abd al-Wājid al-Qādirī

Authored & Translated by:

M U F T Ī S A Y Y I D `ABDUL ṢAMAD AL-QĀDIRĪ
(Maryland,USA)
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THE SIGNIFICANCE OF CHARITY IN ‘ISLĀM

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 CONTENTS

THE SIGNIFICANCE OF CHARITY IN ‘ISLĀM................. 1

OFFERING ZAKĀT TO AN ‘ISLĀMIC INSTITUTION ......... 14

 The Significance of

CHARITY IN ‘ISLĀM

T
he glorious religion of ‘Islām is undoubtedly one
which teaches moderation and balance in all
aspects. Be it in creed or practice, the religion of
‘Islām is seen delivering a lesson of moderation to those
blessed with belief in it. Accordingly, in the aspect of
personal finances, the religion of ‘Islām paints an image of
balance showing the believers an unblemished model to be
followed in a world wherein one will find two extremities in
this regard.

In today’s day and age, the majority of the world is

consumed by a culture which ultimately instills an
unparalleled significance for wealth in the hearts of the
people. For the people afflicted with this plague, nothing is
of more importance than wealth – not family, not friends,
not life experiences, nor faith. Their pursuit of wealth is
undisturbed and uninterrupted by other aspects of life.
Amidst this majority lives a fraction of the people
unbothered by the need of financial means.

1
These are people who make a living while depending on the
hard-earned wealth of others. These people are fed,
clothed, and taken care of with funds of charity, and they
feel no shame in begging for such funds. Both of these
approaches to wealth are two extremities on the spectrum
of financial wellbeing, and both are contrary to the
teachings of ‘Islām.

The religion of ‘Islām does not teach that it is a sin to collect

wealth or to strive for financial wellbeing. Conversely,
amongst even the most superior followers of the Beloved
Messenger of Allāh, may Allāh send blessings and
salutations upon him, one will find examples of such
individuals whose wealth would put to shame many of those
who find great pride in their wealth today. Sayyidunā
`Uthmān, Allāh is pleased with him, the third most superior
companion, and Sayyidunā `Abd al-Raḥmān bin `Awf,
Allāh is pleased with him, a member of the ten to whom the
glad-tidings of Jannah were given by name (`Asharah
Mubash-sharah), are two such examples.

2
The difference, however, in their ownership of such
treasures versus those who chase worldly treasures today is
the fact that these esteemed companions possessed great
sums of wealth, yet they did not allow the wealth to possess
them, whereas the people today become possessed by their
own wealth and they become subjects of their earnings; for
the sake of their wealth, they are willing to go to any length
and there is no end in sight for their pursuit of wealth.

Furthermore, the Beloved Messenger of Allāh, may Allāh

send blessings and salutations upon him, is reported to
have said:

,+*‫ﺎﺳﺐ ﺣﺒﻴﺐ ا‬#"‫ا‬

“The one who earns is beloved to Allāh.” 1

This statement of Sayyidunā Rasūl Allāh, may Allāh send

blessings and salutations upon him, emphasizes the fact
that striving to earn is not a negative act whatsoever – this
is a practice which leads to attainment of love from the
divine court of Allāh Almighty. It is surely a positive act that
man strives and struggles to fulfill the needs and necessities
of his own self and of those who depend on him financially.
However, as man treads the path of earning a livelihood, he
often finds himself having fallen into the pits of greed.

1
Rūḥ al-Ma`ānī, Sūrah al-Qaṣaṣ: 67-77

3
A practice he once did purely out of necessity grows to
consume him entirely, and the earnings which were once
sufficient no longer suffice the fulfillment of his desires.

Resultingly, he falls even deeper into these pits, and it

becomes so that no amount of wealth is sufficient; there is
always room for more. To counter this negative impact that
wealth has on man, the religion of ‘Islām implements
various forms of charity amongst which two are zakāh and
ṣadaqah.

It is through such acts of monetary aid to others that Allāh

Almighty purifies man of such negative influences that
wealth carries to its owner, and the heart of believer is
opened thereafter to giving more in the way of Allāh
Almighty out of his own will, not merely due to obligation.

Allāh Almighty and His Messenger, may Allāh send

blessings and salutations upon him, have emphasized the
benefits of charity to such a great degree that even those
sincere believers who truly cannot afford to give charity
possess a profound desire to reap its blessings.

4
The Noble Ṣaḥābah, Allāh is pleased with them, who did not
have the means to give charity expressed their concerns in
the court of the Beloved Messenger, may Allāh send
blessings and salutations upon him:

‫ وﻳﺼﻮﻣﻮن ﻛﻤﺎ ﻧﺼﻮم‬CB‫ﺟﻮر ﻳﺼ<=ن ﻛﻤﺎ ﻧﺼ‬87‫ذﻫﺐ أﻫﻞ اﻟﺪﺛﻮر ﺑﺎ‬

ML‫وﻳﺘﺼﺪﻗﻮن ﺑﻔﻀﻮل أﻣﻮاﻟ‬

“The people of wealth have taken all of the rewards. They pray as
we pray, they fast as we fast, and they pay charity with the
remainders of their wealth.” 2

Generally, those troubled by a lack of financial means are

concerned with their inability to afford luxuries and
amenities. Had such people been granted the means, they
would immediately spend their wealth on the desires of
their hearts. However, the Noble Companions, Allāh is
pleased with them, who may themselves be deserving of
charity funds, are not concerned about luxuries or
amenities. They are concerned about the rewards of giving
charity which they are being deprived of by not being in the
financial position to do so. Certainly, this profound concern
and passion for exercising acts of righteousness
demonstrated by the Ṣaḥābah, Allāh is pleased with them,
speaks volumes about how rewarding the act of charity is.

2
Ṣaḥīḥ Muslim: 1006

5
The verses of the Glorious Qur’ān and the statements of the
Noble Messenger, may Allāh send blessings and salutations
upon him, in this regard are abundant.

Amongst the verses of the Noble Qur’ān which encourage

spending in the way of Allāh Almighty are:
ُ ُ َْ َ
‫ ﻳ ُْﻨِﻔﻘْﻮَن‬MْV‫ ّﺎ َرزﻗَﻨﺎ‬QOِ‫َو‬
“[And the pious are those who] from what We have provided them,
spend [in Our way].” 3

ُ َ ََ ُ َّ
‫ ﻟ ِﻠّﺰ]ﺎِة ﻓﺎِ`<ْ=َن‬MْV ‫َواﻟِﺬﻳَْﻦ‬
“And those who are observant of Zakāh [have attained success].” 4

َ َ َ ُ ُ ُ ُ َ ُ ُ َ َ ْ ُ َ َ
oٌnْ‫ ﺑِِﻪ َ`ِﻠ‬,َ+*‫ٍء ﻓِﺈّن ا‬iْh ‫ّﺒﻮَن َوَﻣﺎ ﺗْﻨِﻔﻘْﻮا ِﻣْﻦ‬gِf ‫ ّﺎ‬QOِ ‫ َﺣّﺘٰﻰ ﺗْﻨِﻔﻘْﻮا‬cّbِ‫ﻟْﻦ ﺗَﻨﺎﻟﻮا اﻟ‬
“You will never attain righteousness until you spend from what you
love, and whatever you spend of anything, Allāh certainly knows of
it.” 5

3
Sūrah al-Baqarah: 3
4
Sūrah al-Mu’minūn: 4
5
Sūrah ‘Āl `Imrān: 92

6
These verses exhibit that the act of spending wealth in the
cause of Allāh Almighty is the means to piety, success, and
righteousness, and thus, these verses are a form of
motivation for the believers, and it eases for them letting
go, for the sake of Allāh Almighty, of what they hold so close
to their hearts.

Further motivating the believers to give in the path of Allāh

Almighty, the Glorious Qur’ān gives an answer to the doubt
whispered into the hearts of the believers by the Shayṭān –
that spending in the way of Allāh Almighty will bring
deficiencies to their wealth, and that they will no longer
have access to funds sufficient to make a living:
ْ َ ْ َ ُ ُ ُ ُْ َ َ ُ ْ َ َْ
yَv‫اِزِﻗ‬xّw‫ ا‬cُv‫ِﻠﻔﻪ َوﻫَﻮ ﺧ‬ts ‫ٍء ﻓُﻬَﻮ‬iْh ‫ ِّﻣْﻦ‬oq‫َوَﻣﺎ أﻧﻔﻘ‬
“And whatever you spend of anything [in the way of Allāh], He
replaces it [with more], and He is the best of providers.” 6

6
Sūrah Sabā: 39

7
Moreover, the Gracious Creator Almighty states:
ُّ َ َ ْ َْ َ َ َ ّٰ َُ َ ُ َّ ُ َ َ
‫ ﻛَﻤﺜِﻞ َﺣّﺒٍﺔ أﻧَﺒَﺘﺖ َﺳْﺒ• َﺳَﻨﺎﺑِﻞ { ِْ| ] ِﻞ‬,ِ+*‫ { ِْ| َﺳِﺒْﻴِﻞ ا‬MْL‫ّﻣﺜﻞ اﻟِﺬﻳَْﻦ ﻳ ُْﻨِﻔﻘْﻮَن أْﻣَﻮاﻟ‬
ٌ َّ َ ُ َ َّ َ ُ َ َ
oٌnْ‫ َواِﺳ• َ`ِﻠ‬,ُ+*‫ َﺸﺎُء َوا‬ƒ ‫ ﻳ ُﻀﺎِﻋﻒ ﻟ َِﻤْﻦ‬,ُ+*‫ُﺳﻨُﺒﻠٍﺔ ِّﻣﺎﺋﺔ َﺣّﺒٍﺔ َوا‬
“The parable of those who spend their wealth in the way of Allāh is
similar to a grain which has sprouted seven ears, in every ear are a
hundred grains. Allāh multiplies [even more] for whom He wills.
Allāh is All-Encompassing, All-Knowing.” 7

From these verses of the Noble Qur’ān, man learns to see

that the sacrifices made in the cause of Allāh Almighty do
not go in vain and nor do they go unrewarded. Giving
wealth in the way of Allāh Almighty is not something that
decreases one’s possessions and assets, rather it is an
investment whose return is guaranteed in manifold by the
Creator and the Provider Himself.

Conversely, the Noble Qur’ān also highlights the harm in the

way of those who behave in a miserly fashion concerning
their possessions and refrain from loosening their grip over
their wealth for the sake of Allāh Almighty despite having
the means to do so.

7
Sūrah al-Baqarah: 261

8
Allāh Almighty states:
ُ َّ ٌ َ ُ ْ ُ َّ ْ َ ُ ْ َ ّٰ ُ َ َُْ َّ َ َ َ َ
MْL‫ ﻟ‬Žّ• ‫ ﺑ َﻞ ﻫَﻮ‬ML‫ا ﻟ‬cًv‫ِ‹ ﻫَﻮ ﺧ‬Šِ‫ ِﻣﻦ ﻓﻀ‬,ُ+*‫ ا‬MُV‫ اﻟِﺬﻳَﻦ ﻳ َ‡ˆ<=َن ﺑَِﻤﺎ آﺗﺎ‬yّb‫َﺴ‬gْs …7‫َو‬
ْ ُ َ ُ ََ
‫<ْ=ا ﺑِِﻪ ﻳ َْﻮَم اﻟِﻘَﻴﺎَﻣِﺔ‬tِ• ‫َﺳُﻴﻄّﻮﻗْﻮَن َﻣﺎ‬
“And those who are miserly with what Allāh has granted them out
of His grace shall certainly not think it is best for them. Rather, it is
bad for them. They shall soon be leashed with what they were
miserly with on the Day of Resurrection.” 8

The punishment to be received by such miserly people in

Hell is also mentioned in another verse of the Holy Qur’ān.
Allāh Almighty states:
َ َ َ ُ ّْ َ َ
‫ ۝‬onِ ‫ب أﻟ‬ ‫ا‬‫ﺬ‬ ‫ﻌ‬ ‫ﺑ‬ M V Ž ”
ِ َ ‫ ﻓ‬,ِ+*‫ َ… ﻳ ُْﻨِﻔُﻘْﻮﻧ ََﻬﺎ {ْ| َﺳﺒْﻴﻞ ا‬7‫َواﻟ َِّﺬﻳَْﻦ ﻳ َْﻜِ’ُ“ْوَن اﻟّﺬَﻫَﺐ َواﻟ ِْﻔ َّﻀَﺔ َو‬
‫ﺒ‬
ٍ ٍ ِ ِ ِ ِ
َ ٰ ُ ُ ُ ُ ُ ْ َ َّ َ َ ُ
‫ ﻫﺬا َﻣﺎ‬MْV‫ َوﻇُﻬﻮُر‬MْLُ ‫ َوُﺟُﻨﻮﺑ‬MْL‫ ﻓُﺘ˜َ=ٰى ﺑَِﻬﺎ ِﺟَﺒﺎﻫ‬oَ—‫َﻤٰﻰ َ`ﻠْﻴَﻬﺎ { ِ| ﻧﺎِر َﺟَﻬ‬gْs ‫ﻳ َْﻮَم‬
َ ْ ُ ‫ ﺗ َْﻜ‬oُْq‫ﻨ‬œُ َ ُ َُْ ْ ُ ُ َ َُْْ َ
‫’“ون ۝‬ ِ ‫ﻧﻔِﺴﻜﻢ ﻓﺬوﻗﻮا ﻣﺎ‬8ِ 7 ‫ﻛ’“ﺗﻢ‬
“And those who hoard gold and silver, and do not spend it in the way
of Allāh, give them glad tidings of a painful torment. The day
wherein it will be heated in the fire of Hell, and their foreheads, their
sides, and their backs will be branded with them, ‘This is what you
hoarded for yourselves, so taste what you used to hoard.’” 9

8
Sūrah ‘Āl `Imrān: 180
9
Sūrah al-Tawbah: 34-35

9
The Noble Companions, Allāh is pleased with them, were
the people who learned the significance of spending in the
way of Allāh Almighty directly from the Messenger of Allāh,
may Allāh send blessings and salutations upon him, and
their practice truly reflects their learnings. The Noble
Companions, Allāh is pleased with them, possessed an
unparalleled passion for serving the religion with their own
belongings. This is evident in a narration of Sayyidunā
`Umar bin al-Khaṭṭāb, Allāh is pleased with him.

He states:

‫… ﻓﻘﻠﺖ‬7‫ `ﻠﻴﻪ وﺳﻠﻢ أن ﻧﺘﺼﺪق ﻓﻮاﻓﻖ ذﻟﻚ ﻋﻨﺪي ﻣﺎ‬,+*‫ ﺻﻠﻰ ا‬,+*‫ﻧﺎ رﺳﻮل ا‬ž•‫أ‬

‫ ﺻﻠﻰ‬,+*‫اﻟﻴﻮم أﺳﺒﻖ أﺑﺎ ﺑﻜﺮ إن ﺳﺒﻘﺘﻪ ﻳﻮﻣﺎ ﻗﺎل ¦§ﺌﺖ ﺑﻨﺼﻒ ﻣﺎ©| ﻓﻘﺎل رﺳﻮل ا‬

‫ﻞ ﻣﺎ ﻋﻨﺪه ﻓﻘﺎل ﻳﺎ أﺑﺎ‬#‫‹ وأﺗﻰ أﺑﻮ ﺑﻜﺮ ﺑ‬Š‫ﻫﻠﻚ ﻗﻠﺖ ﻣﺜ‬87 ‫ `ﻠﻴﻪ وﺳﻠﻢ ﻣﺎ أﺑﻘﻴﺖ‬,+*‫ا‬

‫ء أﺑﺪا‬ih ‫… أﺳﺒﻘﻪ إﻟﻰ‬7 ,+*‫ ورﺳﻮ«‹ ﻗﻠﺖ وا‬,+*‫ ا‬ML‫ﻫﻠﻚ ﻗﺎل أﺑﻘﻴﺖ ﻟ‬87 ‫ﺑﻜﺮ ﻣﺎ أﺑﻘﻴﺖ‬
“The Messenger of Allāh, may Allāh send blessings and salutations
upon him, commanded us to pay charity, so that coincided with me
having wealth. Thus, I said, ‘If there is any day that I precede him,
it is today that I precede ‘Abū Bakr.’”

He (Sayyidunā `Umar, Allāh is pleased with him) said,

“Thereafter, I came with half of my wealth, and the Messenger of
Allāh, may Allāh send blessings and salutations upon him said,
‘What have you kept for your household?’

10
I responded, ‘An equal of this.’ ‘Abū Bakr brought all that was in
his possession, and he [may Allāh send blessings and salutations
upon him] inquired, ‘O ‘Abū Bakr, what have you kept for your
household?’ He replied, ‘I have kept for them Allāh and His
Messenger.’ I said, ‘By Allāh, I will not precede him to anything
ever.’” 10

This was the state of the Noble Ṣaḥābah, Allāh is pleased

with them. They competed with one another in acts of
charity, and a noteworthy point is that even in this act of
sacrifice, the rank and superiority of Sayyidunā ‘Abū Bakr
al-Ṣiddīq, Allāh is pleased with him, is peerless. Surely, this
passion of sacrifice demonstrated by the Shaykhayn,
Sayyidunā ‘Abū Bakr and Sayyidunā `Umar, Allāh is pleased
with them, is a model for all believers.

In conclusion, the religion of ‘Islām does not demand all of

anyone’s wealth, and nor does it prohibit the saving of
wealth. A narration of Sayyidunā `Abd Allāh ‘ibn `Abbās,
Allāh is pleased with them, proves this.

10
Jāmi` al-Tirmidhī: 3675

11
 He says:
َ َّ ْ َ َّ ْ َّ
yv‫ ذﻟﻚ `ﻠﻰ اﻟﻤﺴﻠﻤ‬cb‫¬ﻳﺔ َواﻟِﺬﻳَْﻦ ﻳ َﻜِ’ُ“ْوَن اﻟﺬﻫَﺐ َواﻟِﻔﻀﺔ ﻗﺎل ﻛ‬7‫ﻟﻤﺎ ﻧﺰﻟﺖ ﻫﺬه ا‬

‫ﺎﺑﻚ‬g±‫ `ﻠﻰ أ‬cb‫ إﻧﻪ ﻛ‬,+*‫ ا‬i°‫ ﻋﻨﻪ أﻧﺎ أﻓﺮج ﻋﻨﻜﻢ ﻓﺎﻧﻄﻠﻖ ﻓﻘﺎل ﻳﺎ ﻧ‬,+*‫ ا‬i®‫ ر‬ž-‫ﻓﻘﺎل ﻋ‬

‫… ﻟﻴﻄﻴﺐ‬7‫]ﺎة إ‬µw‫ض ا‬³²‫ ﻟﻢ ﻳ‬,+*‫ `ﻠﻴﻪ وﺳﻠﻢ إن ا‬,+*‫ ﺻﻠﻰ ا‬,+*‫¬ﻳﺔ ﻓﻘﺎل رﺳﻮل ا‬7‫ﻫﺬه ا‬

ž-‫ ﻋ‬cb‫ﻣﺎ ﺑ¶· ﻣﻦ أﻣﻮا"¸ﻢ وإﻧﻤﺎ ﻓﺮض اﻟﻤﻮارﻳﺚ ﻟﺘ˜=ن ﻟﻤﻦ ﺑﻌﺪﻛﻢ ﻓﻜ‬
“When this verse ‘And those who hoard gold and silver…’ was
revealed, he said that became burdensome upon the Muslims.
Thereupon, `Umar, Allāh is pleased with him, said, ‘I will alleviate
it from you.’ Thus, he went and said, ‘O Prophet of Allāh, verily, this
verse has become burdensome upon your companions.’ The
Messenger of Allāh, may Allāh send blessings and salutations upon
him, responded, ‘Indeed, Allāh has not obligated zakāh except to
purify what remains from your wealth, and He has only obligated
inheritances so that they may be for those after you.’ Thereupon,
`Umar proclaimed the takbīr.” 11

This narration explicitly demonstrates that even the charity

which is mandatory has only been ordained to purify the
remainder of the believers’ properties, and ultimately, the
benefit of the act is in the favor of the one paying the
charity. ‘Islām does not demand the entirety of the believers’
possessions.

11
Sunan ‘Abū Dāwūd: 1664

12
However, those that Allāh Almighty blesses with this bounty
must recognize the value of charity and using their wealth
for the sake of the religion, and they must use this bounty
to aid in the works of ‘Islām.

The beautiful faith of ‘Islām has taught great balance in this

regard. May Allāh Almighty shower rains of barakah in the
wealth of the believers, and facilitate to them the
opportunity to serve the religion with their wealth.

13
 Offering Zakāt to an
‘ISLĀMIC UNIVERSITY OR INSTITUTION
A Fatwā by Muftī `Abd al-Wājid al-Qādirī (Holland)

QUESTION

What do the scholars of the religion say in the following matter:

The noble, `Allāmah Arshad al-Qādirī, may Allāh sanctify

his secret, by much effort and struggle had purchased a
wonderful building by support of those dear and sincere to
him wherein he had established a religious institution by
the name of Jāmi`ah Madīnah al-‘Islām. Several years later,
this building was sold to purchase a building much superior
to the previous one and the university’s services were being
provided on a greater scale.

Students enrolled in the university for Ḥifẓ, Qirā’ah, and the

knowledge of Tafsīr and Ḥadīth not only from the various
cities of Holland, but even from Belgium and other places.
Lecturers and workers were employed from within the
country and outside. Today, this university runs by means
of a committee.

14
Residence, nourishment, and other amenities are provided
by the university for the foreign lecturers and students
within the university.

The students studying here are financially independent as

they receive scholarships from the government and nor are
their parents poor. Despite this, their living and meal
arrangements are provided by the university.

The question is: Can Zakāh and Fiṭr be given to such a

university or not? If someone does give it, will it be valid or
not?

QUESTIONER: SHAKŪR, THE HAGUE, HOLLAND

15
THE ANSWER

To give Zakāh or Fiṭr to any ‘Islāmic institution, university or

organization is only permissible in the case that the
principal or the secretary will only give it to a Muslim
pauper or destitute. This is because it is a condition for the
validity of Zakāh that it be given to a Muslim pauper or
destitute.

For example, if the principal only ran the cafeteria with this
wealth of Zakāh and Fiṭr and fed its food to the pauper and
destitute students, even then, the Zakāh will be invalid as in
feeding the food in this case is only making the food
permissible [for them to consume there] and is not a
transferal of ownership – and the transferal ownership is
required [for the validity of Zakāh].

The Zakāh and Fiṭr cannot be used for the construction of an

‘Islāmic university or institution nor can it be used for the
salaries of the workers and lecturers.

If the principal or administrator did so with the Zakāh, they

will have committed a major sin and will be worthy of the
punishment of hell. It is necessary upon him to repent and
return the Zakāh to the one he received it from. Zakāh will
not be valid until it reaches those deserving of Zakāh and the
transferal of ownership to a pauper is established.

16
If the Muslims there cannot support the university by their
own wealth, the wealth of Allāh and His Messenger may be
used for its preservation and advancement by means of
ḥīlah shar`īyah.

This entails that the Zakāh, Fiṭr and other wājib forms of
charity be given to a pious and righteous man of Allāh who
is also entitled to receive Zakāh, then he, with the intention
of reward, purchases the groceries, books or whatever is the
need of the university, and gives it to the university, or, as
charity, gives it in monetary form to the university.

Then, the administration of the university may spend it

however and for whatever permissible use they desire. This
way, the Zakāh is valid for the one offering it and both
parties will be deserving of reward.

Note: The matter of the ḥīlah [shar`īyah] is written in al-Durr

al-Mukhtār, Radd al-Muḥtār and the reliable books.

Allāh knows best.

WRITTEN BY:
`ABD AL-WĀJID QĀDIRĪ, NŪRĪ DĀR AL-‘IFTĀ’
May he be pardoned

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 TRANSLITERATION KEY

ARABIC LETTER LATIN CHARACTER ARABIC LETTER LATIN CHARACTER

‫إأء‬ ‘ | ‘a | ‘i | ‘u ‫ط‬ ṭ

‫ب‬ b ‫ظ‬ ẓ

‫تة‬ t ‫ع‬ ` | `a | `i | `u

‫ث‬ th ‫غ‬ gh

‫ج‬ j ‫ف‬ f

‫ح‬ ḥ ‫ق‬ q

‫خ‬ kh ‫ك‬ k

‫د‬ d ‫ل‬ l

‫ذ‬ dh ‫م‬ m

‫ر‬ r ‫ن‬ n

‫ز‬ z ‫و‬ w

‫س‬ s ‫ه‬ h

‫ش‬ sh ‫ي‬ y

‫ص‬ ṣ ‫ـﺎ | ـﻲ | ـﻮ‬ ū|ī|ā

‫ض‬ ḍ

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