Ruling on spending zakaah funds on starting an Islamic satellite channel

The fuqaha’
are unanimously agreed that jihad in Allah’s cause (fi sabeel-Allah) using
force and weapons is one of the things on which zakaah funds may be spent,
as mentioned in Soorat at-Tawbah, where Allah, may He be exalted, says
(interpretation of the meaning):

“As-Sadaqat
(here it means Zakat) are only for the Fuqara (poor), and Al-Masakin (the
poor) and those employed to collect (the funds); and for to attract the
hearts of those who have been inclined (towards Islam); and to free the
captives; and for those in debt; and for Allah’s Cause [fi
sabeel-Allah] (i.e. for Mujahidoon – those fighting in the holy wars),
and for the wayfarer (a traveller who is cut off from everything); a duty
imposed by Allah. And Allah is All-Knower, All-Wise.”

[at-Tawbah
9:60]. 

But they
differed as to whether jihad other than with the sword is included in the
general meaning of the words of Allah “and for Allah’s Cause”, based
on the difference of opinion as to whether the phrase should be understood
according to its broader linguistic meaning or the specific shar‘i
understanding of the concept of “Allah’s cause”. 

There are
three different interpretations, starting with one that is very specific and
gradually broadening the meaning: 

1.

The first view
is that the meaning of “Allah’s cause” is so specific that it does not
include anything other than jihad by the sword and spear. This is the view
of the majority of Hanafi, Maaliki and Shaafa‘i fuqaha’, and of Ibn Qudaamah
among the Hanbalis. It is also regarded as more correct by the Council of
Senior Scholars in the Kingdom of Saudi Arabia. See al-Buhooth
al-‘Ilmiyyah, 1/73. 

Ibn Qudaamah
(may Allah have mercy on him) said: 

This is the
view of Maalik, Abu Haneefah, ath-Thawri, ash-Shaafa‘i, Abu Thawr, and Ibn
al-Mundhir, and this is more correct, because the phrase “Allah’s cause” in
general terms only refers to jihad. Every time “Allah’s cause” is mentioned
in the Qur’an, what is meant by it is jihad, except in a few cases. So what
is mentioned in this verse should be understood in accordance with that,
because that is what the apparent meaning indicates.

End quote from
al-Mughni, 6/484. See also al-Majmoo‘, 6/198-199 

2.

It may also
include some specific good deeds, because of the general meaning of spending
“in Allah’s cause”. 

Such as adding
only Hajj and ‘Umrah (to the meaning of “Allah’s cause”), as is the view of
the Hanbalis, and Muhammad ibn al-Hasan among the Hanafis, as it says in
Tabyeen al-Haqaa’iq, 1/298; Radd al-Muhtaar, 2/343 

Al-Bahooti
(may Allah have mercy on him) says: 

Hajj comes
under the heading of “Allah’s cause”, on the basis of textual evidence. This
was narrated from Ibn ‘Abbaas and Ibn ‘Umar. Abu Dawood narrated that a man
donated a she-camel for the sake of Allah, and his wife wanted to do Hajj,
so the Prophet (blessings and peace of Allah be upon him) said: “Ride it,
for Hajj is for the cause of Allah.” So it may be understood that a poor
person may be given from the zakaah funds that which will enable him to
perform the obligatory Hajj or ‘Umrah, or help him to do so.

End quote from
Kashshaaf al-Qinaa‘, 2/283 

It may also
include da‘wah or calling people to Allah (verbal jihad), as was stated by
the Islamic Fiqh Council of the Muslim World League. 

See the answer
to question no. 121551 

Or it may
include giving zakaah to seekers of knowledge, as was narrated by some of
the Hanafis. It says in Radd al-Muhtaar (2/343):

It was said
(that zakaah may be given) to seekers of knowledge, as was stated by the
Zaheeris and Murgheenaanis. This was regarded as unlikely by as-Sarooji
because at the time when the verse was revealed, there were no people who
were called seekers of knowledge. It says in ash-Sharbilaaliyyah:

Ruling it out
is not appropriate, because seeking knowledge means nothing more than trying
to understand the rulings of Islam, and the one who is seeking these rulings
is like one who stayed close to the Prophet (blessings and peace of Allah be
upon him) in order to learn the rulings from him, like Ahl as-Suffah. Hence
including the seeker of knowledge among those who may be given zakaah is
appropriate, especially since it says in al-Badaa’i‘: The phrase “in
Allah’s cause” includes everything by means of which a person seeks to draw
closer to Allah. That includes anyone who strives to obey Allah, and to do
all kinds of righteous deeds, if the person is in need. End quote 

That which he
quoted from al-Kaasaani’s al-Badaa’i‘ (2/45) may be understood as
referring to the linguistic meaning, not that Imam al-Kaasaani stated that.
This is exactly like what al-‘Ayni said in al-Binaayah Sharh al-Hidaayah
(3/454): Because “Allah’s cause” is a phrase that refers to all means by
which a person seeks to draw closer to Allah, but when used in general terms
it refers to jihad. 

3.

The concept of
“Allah’s cause” includes all good deeds in general, and all means by which a
person seeks to draw closer to Allah, and all acts of obedience. This view
was narrated from some of the fuqaha’ and was attributed, as stated above,
to al-Kaasaani al-Hanafi in Badaa’i‘ as-Sanaa’i‘. This view was
favoured by many contemporary scholars such as Shaykh Muhammad Rasheed Rida
in Tafseer al-Manaar (10/504); Shaykh Mahmoud Shaltoot in al-Islam
‘Aqeedah wa Sharee‘ah (p. 124); and others. 

Imam ar-Raazi
(may Allah have mercy on him) said: 

It should be
noted that the apparent meaning of the wording in the phrase “and for
Allah’s Cause” should not be limited only to military campaigns.
al-Qaffaal narrated in his Tafseer that some of the fuqaha’ regarded
it as permissible to give zakaah to all kinds of good or charitable causes,
such as shrouding the dead, building fortresses, and maintaining and
renovating mosques, because the words “and for Allah’s Cause” are
general in meaning and include all things.

End quote from
Mafaateeh al-Ghayb, 16/87 

The issue is
very deep and requires detailed discussion; many contemporary studies have
been devoted to it, such as the book Masraf “wa fee sabeel-Allah” bayna
al-‘Umoom wa’l-Khusoos by Dr. Sa‘ood al-Funaysaan; and a paper entitled
Mashmoolaat Masraf “fi sabeel-Allah” bi Nazrah Mu‘aasirah hasba
al-I‘tibaaraat al-Mukhtalifah by Dr. ‘Umar Sulaymaan al-Ashqar (may
Allah have mercy on him), which was published in the book Abhaath
Fiqhiyyah fi Qadaayaa az-Zakaah al-Mu‘aasirah, approx. 100 pages long
(2/767-856); Nawaazil az-Zakaah by Dr. al-Ghufayli (431-443). On our
website, in fatwa no. 121551, we have favoured the moderate view, which
includes jihad in the form of da‘wah within the broad concept of jihad that
is referred to in the verse in the phrase “and for Allah’s Cause”.
There we quoted the evidence for this choice; please refer to the fatwa for
further details. 

Dr. ‘Umar
al-Ashqar (may Allah have mercy on him) says: 

This study,
which we carried out on all the Qur’anic texts in which the phrase “and
for Allah’s Cause” appears and on a number of saheeh hadeeths of the
Messenger of Allah (blessings and peace of Allah be upon him), prove the
validity of the conclusions reached by the majority of scholars who limited
spending “for Allah’s cause” in the verse on zakaah to jihad, because
the phrase for Allah’s cause”, when mentioned in general terms in the
Qur’an and Sunnah, refers to jihad, 

But it should
be noted that the definition of jihad is not limited only to fighting;
rather it includes all areas of conflict between the Muslims and the
disbelievers. Supporting Islam is not limited only to combating the
disbelievers and mushrikeen and their plots; rather it goes beyond that and
includes combating the supporters of falsehood in Muslim lands if this
falsehood targets Islam itself, such as if those who support falsehood want
to change Islamic sharee‘ah or abolish the Islamic caliphate in the Muslim
lands, or permit things which are haraam or allow evil things. 

We can mention
many activities on which we may spend zakaah, because they come under the
heading of “and for Allah’s Cause”… – Among which he [the author]
mentioned setting up broadcast stations and printing books and other
publications intended for the enemies of Islam, to tell them about Islam and
call them to it, and to alert them to the misguidance that they are
following. 

End quote from
Abhaath Fiqhiyyah fi Qadaayaa az-Zakaah al-Mu‘aasirah, 2/849-856 

Dr al-Ghufayli
(may Allah guide him) says: 

The aims that
can be achieved by engaging in jihad and by supporting Islam through da‘wah
are many and varied, such as setting up Islamic satellite channels that call
people to Allah, and supporting them in fulfilling the aim for which they
were established. This is one of the greatest kinds of jihad by means of
media, and explaining Islam to people, because it has a great impact due to
its power to attract and influence people, which is inherent in such media.
Invasions of other nations by means of satellite campaigns is more effective
than military campaigns, because satellite TV focuses on influencing minds,
unlike military campaigns, which only capture tangible things whilst minds
and hearts may be difficult to change, even if there is military success.

End quote from
Nawaazil az-Zakaah, p. 446 

Dr ‘Abd
ar-Rahmaan al-Barraak (may Allah guide him) says: 

Purely Islamic
satellite channels that focus primarily on spreading Islam, explaining its
fundamentals and and combatting bid‘ah (innovation) are like community
da‘wah centres, and may be more effective. The one who follows that fatwa
with regard to giving zakaah to da‘wah centres may follow it with regard to
Islamic TV channels. End quote.

Please see the
following link (in Arabic)

http://ar.islamway.net/fatwa/35914/en/g-rel 

Based on that,
we do not think there is anything wrong with giving zakaah for starting up
an Islamic satellite channel or spending on it so that it can spread its
influence among the people, teaching them the proper understanding of Islam
and giving them a clear vision, on condition that the giver of zakaah pays
attention to some important matters, so that he will not waste his wealth on
something that is not of great benefit. These matters are as follows: 

1.

He should make
sure that the channel’s board of directors are people who are skilled and
have a good understanding of Islam; they should also be competent in
managing the channel, be able to handle competitors, to establish a
long-term project, and to supersede the many other channels. 

2.

He should make
sure that there is a committee of trustworthy Islamic scholars who are keen
to offer sincere advice to the channel and work to evaluate its programming
so as to achieve the hoped-for aims without any over exaggeration or
carelessness. This committee should include specialists in Islamic knowledge
as well as specialists in other important fields, especially education,
media and social issues. 

3.

He should make
sure that there is strict financial transparency in the organisation, so as
to guarantee that the money will be spent appropriately and that he will not
fall victim to the trickery of some bandits who take advantage of people’s
sympathy towards every activity that supports Islam, and take it as a means
to get rich and accumulate wealth. 

4.

Finally, the
one who is in charge of disbursing the zakaah funds must ensure that he
tells the giver of how his money is being spent, and keep him informed about
all other areas in which there is a difference of scholarly opinion as to
whether zakaah money may be spent in those areas, so that he can find out
from the giver whether or not he agrees to his zakaah being spent on these
areas that are subject to a difference of opinion among the fuqaha’. In this
manner we will be able to avoid many contemporary problems and dispel any
doubts or accusations that may be stirred up concerning this matter (i.e.,
how the money is spent). 

And Allah
knows best.