The discussion on interpreting the phrase: (( in the cause of Allah )) as jihad.
Machine translationRead the Arabic original
The Shaykh : Do you know that "innama" is a particle of restriction, is it not? So if you say "in the cause of Allah" in its broadest meaning, is it restricted?
Fighting in the cause of Allah in the general sense nullifies the text; it nullifies the particle of restriction.
The questioner : The restriction...
Another questioner : As for the last one...[Al-Baqarah 2:154].
The Shaykh : It appears that one of us is rushing a bit.
The questioner : Yes?
The Shaykh : It appears that one of us is rushing a bit. If you are interpreting[Al-Baqarah 2:154] in the broad, general sense; then if a man took out a coin and gave it in charity to a poor person, is that in the cause of Allah or not?
The questioner : In the path of Allah.
The Shaykh : Okay, why were the poor mentioned?
The questioner : There is no need... because the Messenger counted the charities into eight categories or doors.
The Shaykh : Excuse me, did you answer my question?
The questioner : I did not answer you.
The Shaykh : I ask you to answer me.
The questioner : I want to answer you now... We know that[At-Tawbah 9:60] are two doors, and [At-Tawbah 9:60] are doors.
The Shaykh : My brother, if the verse were: "Innama al-sadaqat fi sabil Allah."
The questioner : "Innama al-sadaqat fi sabil Allah"; meaning, it is for the face of Allah the Exalted.
The Shaykh : Be patient, be patient, be patient.
The questioner : ... He specified them as eight categories, and it is one of the eight.
The Shaykh : Be patient. If He said: "Innama al-sadaqat fi sabil Allah," would He not have detailed it?
The questioner : He did not detail it.
The Shaykh : We interpret it by the general text as you say, so one person puts his zakah for a poor person, another for a needy person, another in a hospital, another in a school, another in a mosque, in bridges, in... and so on. Is not all of this in the cause of Allah? Okay; if this is the intended meaning as you and others understand today in the recent time, the general text; what is the meaning of the detailing by the Lord of the Worlds with the particle of restriction, counting eight categories? Why this detailing? Is this not nonsense from which the speech of Allah - Blessed and Exalted is He - the miraculous, is free? Is this not nonsense if "in the cause of Allah" is not eight types, but eighty or eight hundred or eight thousand types fall under "in the cause of Allah"? So what is the meaning of the Lord of the Worlds restricting the types to only eight, then saying: [At-Tawbah 9:60]? Meaning, everything that is in the cause of Allah; this is called nullifying the Qur'anic text, which is not permissible.
The questioner : What is the evidence that jihad is in the cause of Allah?
The Shaykh : What is the evidence?
The questioner : As a text, yes.
The Shaykh : What is the evidence?
The questioner : Yes.
The Shaykh : By Allah, this question is a bit embarrassing.
The questioner : No, it is not embarrassing.
The Shaykh : I will tell you, be patient. Is there not a consensus among Muslims that the charities are distributed to these eight types in the specific meaning; and so on [At-Tawbah 9:60] meaning in jihad? Is this not agreed upon by Muslims?
The questioner : Perhaps.
The Shaykh : Why "perhaps"? Why this doubt?
The questioner : ... .
The Shaykh : Excuse me, no, no, like that, no, no, I ask you, like that the benefit is lost. You ask me a question and I am in the process of answering it, you cut the connection of the research and move to a second research, we lose the benefit; because you said: "perhaps."
The questioner : Perhaps.
The Shaykh : Why would a Muslim say: "It is not permissible to spend zakah money in jihad in the cause of Allah"?
The questioner : Why 'Umar.
The Shaykh : I ask you; I ask you.
The questioner : He is saying from among the list.
The Shaykh : I ask you, Professor?
The questioner : The problem is that he says...
The Shaykh : No, like that there will be no benefit at all.
The questioner : There will be benefit.
The Shaykh : I am asking you; you are saying: "perhaps," you are doubting a matter in which it is not permissible to doubt, and I am asking you for clarification.
The questioner : ... It is open...
The Shaykh : Because it is open, we are talking now. Is there anyone who says that spending zakah money in jihad in the cause of Allah is not acceptable and not a channel?
The questioner : Acceptance is with Allah... a channel.
The Shaykh : Look... Acceptance is with Allah, are we talking about what is with Allah?! We are talking about what Allah legislated.
The questioner : ... .
The Shaykh : What Allah legislated for us. Does anyone say that a person who gave his zakah money to jihad in the cause of Allah, that this is not a channel for zakah? Is there anyone among Muslims who says this?
The questioner : No, I think not.
The Shaykh : How?
The questioner: No.
Eid Abbasi : No one means.
The Shaykh : No one, okay; so I ask you a second time, do not say "perhaps" and put doubts in the subject!!
The questioner : I do not say... the zakah.
The Shaykh : Allow me, allow me, let us finish, Professor, let us finish the subject. Now we agreed that there is no disagreement.
The questioner: Yes.
The Shaykh : Okay; this is the proof. You ask me what is the proof that[At-Tawbah 9:60] is jihad? I tell you: The consensus of Muslims and the exegetes and the scholars and the jurists all [At-Tawbah 9:60] is jihad; because this text is what comes to mind first when a person hears [At-Tawbah 9:60]. I ask you, I cannot communicate with a person like this. You are preparing to answer me and I have not finished and have not understood what I want to say. This, Professor, is not how knowledge is done.
The questioner : ... .
The Shaykh: How?
The questioner : ... .
The Shaykh : Yes, but you do not want to understand me to answer me? I have not even finished half of my speech, he is preparing to take a long and deep breath and prepare to answer me!
The questioner : ... .
The Shaykh : Be patient, my Professor, may Allah be pleased with you; because we want to establish agreed-upon principles so that we reach the goal; we are different, we agree on it. If there is no disagreement that[Al-Baqarah 2:154] is jihad, there is no need for you to say to me: What is your evidence that [At-Tawbah 9:60] is jihad? The evidence is the consensus of all scholars, exegetes, hadith scholars, jurists, scholars and common people, and so on, that [At-Tawbah 9:60] is jihad, but they differed in what is other than that.
Eid Abbasi : Does the previous hadith not indicate that he connected it to jihad in the cause of Allah?
The Shaykh : And what is it?
Eid Abbasi : The previous hadith.
The Shaykh : Yes, the sleepy professor mentioned that yes, he also connected Hajj, so we told him: Yes, the Messenger connected Hajj to jihad, we are from the description of Hajj.
The questioner : The legislated Hajj is a text, meaning that the Messenger is the one who... the text.
The questioner : The connection enters, he tied the camel in the cause of Allah, the camel.
Eid Abbasi : Tying the camel in the cause of Allah is for... for fighting, for fighting, so this.
The questioner : This is called evidence that this observer made it in the cause of Allah; what does[Al-Baqarah 2:154] mean? It means jihad, so this is a text on the naming in the cause of Allah?
The Shaykh : This is correct.
The questioner : ... .
The Shaykh : No, my master, there are many texts, but I do not have them at hand.
The questioner : ... yourselves, the verse.
The Shaykh : But the fact that the scholars all agreed that the intended meaning of[Al-Baqarah 2:154] is jihad, there is no disagreement in it and no one discusses it, so we will be on opposite sides. The thing in which there is no doubt, we are doubting it. [Al-Baqarah 2:154] is jihad, there is no doubt in it at all. The professor continues to say "perhaps," what "perhaps"? And the thing in which there is all doubt, which is that we include [At-Tawbah 9:60] hospitals and schools and building bridges, meaning every charitable work, we make it a reality with the evidence of [Al-Baqarah 2:154] general meaning!!
Yes, this, Professor, if we want to take[Al-Baqarah 2:154] in its general meaning, it nullifies the saying of Allah before this word [At-Tawbah 9:60] and and so on. What is the meaning of this restriction then? So I hope how do you reconcile this in yourself, how did you convince yourself before others that [Al-Baqarah 2:154] is in its general meaning? And at the same time you say: This is a particle of restriction for the poor for such and such, then you say: No, this is not a restriction, this has become a negation and a negated thing, so how do you solve this problem?
The questioner : ... The answer?
The Shaykh : I am silent now.
The questioner : ... The answer.
The Shaykh : I think, perhaps.
The questioner : Jihad.
The Shaykh: Yes.
The questioner : One of the doors was... because... he was saying and jihad.
The Shaykh : What is it to you? What was it? Arabic language[Al-Baqarah 2:154] jihad, Professor, or the group is reminding us in the same hadith, Abu Tariq said to him: I made this in the cause of Allah, what does in the cause of Allah mean?
The questioner : ... Jihad.
The Shaykh : Yes, he did not say: Jihad! On your path, Abu Tariq did not say: Jihad, he said:[Al-Baqarah 2:154].
The questioner : ... Its explanation.
The Shaykh : And our Lord - Mighty and Majestic - likewise.
The questioner : But when the exegetes interpreted it, and they agreed on your opinion in it, that they agreed in it that it is jihad, it is amazing[At-Tawbah 9:60] what is its interpretation? What is the interpretation of Ibn al-Sabil?
The Shaykh : Cut off from the road.
The questioner : This is an opinion, there are other doors too.
The Shaykh : Okay; meaning we want to open a new door now? Let the old door be enough for us, my master, let us now [ everyone laughs! ].
Eid Abbasi : He wanted to bring up an incident regarding 'Umar ibn 'Abd al-'Aziz, that he gave from it.
The questioner : The zakah money, when there was no one left to take it...
The Shaykh : My master, when there was no one left to take it, we build schools and... but the research, Professor, is in normal circumstances, may Allah reward you.
The questioner : ... and the Muslims did not respond to him, meaning it is not... in the correct sense, right?
The questioner : Why would he cut...
The Shaykh : O my master.
The questioner : Why would he cut...
The Shaykh : Be patient.
The questioner : ... what?
Another questioner : ... 'Umar.
The questioner : Who is he? In the time of 'Umar, bridges were built in it.
The Shaykh : You yourself, in your speech, are the proof against your own speech. You are saying that when there was no one left to take the charity, he spent it on building bridges. And I am telling you, along with the majority of Muslims, that this is a tool of restriction, and the categories of zakah are eight and do not accept any addition whatsoever; because this is a change to the legislation of Allah. I am saying: if the money accumulates with us and there are no poor, and we have no destitute, and we have no... and so on, what do we do? Do we throw it away?
The questioner : Explain to me what is...?
The Shaykh : My master, this is not our research, this is not our research.
The questioner : We explain it for the sake of...
The Shaykh : Then it is another lesson, another lesson. We have finished our time now, our appointment is for 11 o'clock, so we need to finish this simple problem.
The questioner: Yes.
The Shaykh : You are arguing with the athar of 'Umar ibn 'Abd al-'Aziz.
The questioner: Yes.
The Shaykh : The athar of 'Umar ibn 'Abd al-'Aziz is a proof against you, so I hope you pay attention to this.
The questioner : ... .
The Shaykh : Yes, are you not patient with me?
The questioner: Go ahead.
The Shaykh : So 'Umar ibn 'Abd al-'Aziz, as you say, when there was no category left of those categories mentioned in the Qur'an, which are eight, he spent it on building bridges. While you say that if these categories and their people exist, it is permissible to spend zakah on building bridges. You are contradicting 'Umar ibn 'Abd al-'Aziz.
The questioner : ... I am saying 'Umar ibn 'Abd al-'Aziz... but this one who stopped the water wheel, he stopped it for the sake of jihad, if you asked him.
The Shaykh : Leave the story of 'Umar ibn 'Abd al-'Aziz for now and go back to the story of the water wheel. My master, you are the one who brought up the story of 'Umar ibn 'Abd al-'Aziz, and I am proving to you that it is a proof against you. You are saying to me: No, yes, show me how it is not a proof against you?
The questioner : Because... he interpreted it and... you, sir.
The Shaykh : Then why are you going back to the story of the water wheel? Stay here.
The questioner : I am not going back to the water wheel.
The Shaykh : You went back, you went back. Why did you leave the story of 'Umar ibn 'Abd al-'Aziz and go back to the water wheel?
The questioner : The water wheel is not... I interpreted it as belonging to the owner of the...
The Shaykh : I am asking you now; did 'Umar ibn 'Abd al-'Aziz permit spending zakah on other than the eight categories? Because the eight categories were no longer present. You are saying: it is permissible to spend zakah.
The questioner : ... .
The Shaykh : Allow me, Subhan Allah! Subhan Allah! We are telling you: Professor, we are telling you: 'Umar ibn 'Abd al-'Aziz permitted spending zakah money on other than the eight categories when they were absent. And I am telling you now: it is not permissible except for the eight. I am saying with him: when we do not have any category of the eight categories, what do we do with this money? We spend it, my master, on building bridges and other than bridges, and so on. So you, how did you use the incident of 'Umar as evidence for the opposite of what 'Umar did? You are saying: it is permissible to spend the money on building bridges even if there are poor, destitute, and workers.
The questioner : ... .
The Shaykh : Allow me.
The questioner : ... .
Another questioner : ... .
The Shaykh : Do not be an aid to Satan against your brother, may Allah guide you, do not be an aid to Satan against your brother. He himself argues with this; you tell me: how did you argue with 'Umar ibn 'Abd al-'Aziz?
The questioner : First started... another, but if a section of poor people were found to be sufficient, and we needed to build a mosque for a necessary need, building a mosque.
The Shaykh : There are no others, there are no destitute, there are no workers on it, there is no there are no those whose hearts are to be reconciled, there is no and so on.
The questioner : ... necks.
The Shaykh : It will become a "what if" with us, my brother. Do you imagine that one of the eight categories is present? Do you imagine that it is not there? As long as one of the eight categories is present, it is the rightful recipient of this zakah. As long as it is not there, do with this money what you will and distribute it among the people, give to the rich, I will tell you.
The questioner : ... Abu Hanifa...
The Shaykh : Yes?
The questioner : Did Abu Hanifa not say: "They are men and we are men"?
The Shaykh : What is this? We are going back to contradicting the text, the Qur'anic text, are we contradicting it?
The questioner : The category of jihad is the category of zakah for bridges. I also say it is valid... for mosques.
The Shaykh : Professor, Professor.
... ... ...
The Shaykh : These, if you allow me, need another session, but it should be a bit calmer.
Fighting in the cause of Allah in the general sense nullifies the text; it nullifies the particle of restriction.
The questioner : The restriction...
Another questioner : As for the last one...
in the way of Allah
فِي سَبِيلِ اللَّهِThe Shaykh : It appears that one of us is rushing a bit.
The questioner : Yes?
The Shaykh : It appears that one of us is rushing a bit. If you are interpreting
in the way of Allah
فِي سَبِيلِ اللَّهِThe questioner : In the path of Allah.
The Shaykh : Okay, why were the poor mentioned?
The questioner : There is no need... because the Messenger counted the charities into eight categories or doors.
The Shaykh : Excuse me, did you answer my question?
The questioner : I did not answer you.
The Shaykh : I ask you to answer me.
The questioner : I want to answer you now... We know that
Zakah expenditures are only for the poor and for the needy
الصَّدَقَاتُ لِلْفُقَرَاءِ وَالْمَسَاكِينِfor the cause of Allah
وفِي سَبِيلِ اللَّهِThe Shaykh : My brother, if the verse were: "Innama al-sadaqat fi sabil Allah."
The questioner : "Innama al-sadaqat fi sabil Allah"; meaning, it is for the face of Allah the Exalted.
The Shaykh : Be patient, be patient, be patient.
The questioner : ... He specified them as eight categories, and it is one of the eight.
The Shaykh : Be patient. If He said: "Innama al-sadaqat fi sabil Allah," would He not have detailed it?
The questioner : He did not detail it.
The Shaykh : We interpret it by the general text as you say, so one person puts his zakah for a poor person, another for a needy person, another in a hospital, another in a school, another in a mosque, in bridges, in... and so on. Is not all of this in the cause of Allah? Okay; if this is the intended meaning as you and others understand today in the recent time, the general text; what is the meaning of the detailing by the Lord of the Worlds
Indeed
إِنَّمَاAlms are only
إِنَّمَا الصَّدَقَاتُfor the cause of Allah
وَفِي سَبِيلِ اللَّهِThe questioner : What is the evidence that jihad is in the cause of Allah?
The Shaykh : What is the evidence?
The questioner : As a text, yes.
The Shaykh : What is the evidence?
The questioner : Yes.
The Shaykh : By Allah, this question is a bit embarrassing.
The questioner : No, it is not embarrassing.
The Shaykh : I will tell you, be patient. Is there not a consensus among Muslims that the charities are distributed to these eight types in the specific meaning;
for the poor and the needy
لِلْفُقَرَاءِ وَالْمَسَاكِينِfor the cause of Allah
وفِي سَبِيلِ اللَّهِThe questioner : Perhaps.
The Shaykh : Why "perhaps"? Why this doubt?
The questioner : ... .
The Shaykh : Excuse me, no, no, like that, no, no, I ask you, like that the benefit is lost. You ask me a question and I am in the process of answering it, you cut the connection of the research and move to a second research, we lose the benefit; because you said: "perhaps."
The questioner : Perhaps.
The Shaykh : Why would a Muslim say: "It is not permissible to spend zakah money in jihad in the cause of Allah"?
The questioner : Why 'Umar.
The Shaykh : I ask you; I ask you.
The questioner : He is saying from among the list.
The Shaykh : I ask you, Professor?
The questioner : The problem is that he says...
The Shaykh : No, like that there will be no benefit at all.
The questioner : There will be benefit.
The Shaykh : I am asking you; you are saying: "perhaps," you are doubting a matter in which it is not permissible to doubt, and I am asking you for clarification.
The questioner : ... It is open...
The Shaykh : Because it is open, we are talking now. Is there anyone who says that spending zakah money in jihad in the cause of Allah is not acceptable and not a channel?
The questioner : Acceptance is with Allah... a channel.
The Shaykh : Look... Acceptance is with Allah, are we talking about what is with Allah?! We are talking about what Allah legislated.
The questioner : ... .
The Shaykh : What Allah legislated for us. Does anyone say that a person who gave his zakah money to jihad in the cause of Allah, that this is not a channel for zakah? Is there anyone among Muslims who says this?
The questioner : No, I think not.
The Shaykh : How?
The questioner: No.
Eid Abbasi : No one means.
The Shaykh : No one, okay; so I ask you a second time, do not say "perhaps" and put doubts in the subject!!
The questioner : I do not say... the zakah.
The Shaykh : Allow me, allow me, let us finish, Professor, let us finish the subject. Now we agreed that there is no disagreement.
The questioner: Yes.
The Shaykh : Okay; this is the proof. You ask me what is the proof that
for the cause of Allah
وَفِي سَبِيلِ اللَّهِfor the cause of Allah
وَفِي سَبِيلِ اللَّهِfor the cause of Allah
وَفِي سَبِيلِ اللَّهِThe questioner : ... .
The Shaykh: How?
The questioner : ... .
The Shaykh : Yes, but you do not want to understand me to answer me? I have not even finished half of my speech, he is preparing to take a long and deep breath and prepare to answer me!
The questioner : ... .
The Shaykh : Be patient, my Professor, may Allah be pleased with you; because we want to establish agreed-upon principles so that we reach the goal; we are different, we agree on it. If there is no disagreement that
in the way of Allah
فِي سَبِيلِ اللَّهِfor the cause of Allah
وَفِي سَبِيلِ اللَّهِfor the cause of Allah
وَفِي سَبِيلِ اللَّهِEid Abbasi : Does the previous hadith not indicate that he connected it to jihad in the cause of Allah?
The Shaykh : And what is it?
Eid Abbasi : The previous hadith.
The Shaykh : Yes, the sleepy professor mentioned that yes, he also connected Hajj, so we told him: Yes, the Messenger connected Hajj to jihad, we are from the description of Hajj.
The questioner : The legislated Hajj is a text, meaning that the Messenger is the one who... the text.
The questioner : The connection enters, he tied the camel in the cause of Allah, the camel.
Eid Abbasi : Tying the camel in the cause of Allah is for... for fighting, for fighting, so this.
The questioner : This is called evidence that this observer made it in the cause of Allah; what does
in the way of Allah
فِي سَبِيلِ اللَّهِThe Shaykh : This is correct.
The questioner : ... .
The Shaykh : No, my master, there are many texts, but I do not have them at hand.
The questioner : ... yourselves, the verse.
The Shaykh : But the fact that the scholars all agreed that the intended meaning of
in the way of Allah
فِي سَبِيلِ اللَّهِin the way of Allah
فِي سَبِيلِ اللَّهِfor the cause of Allah
وَفِي سَبِيلِ اللَّهِin the way of Allah
فِي سَبِيلِ اللَّهِYes, this, Professor, if we want to take
in the way of Allah
فِي سَبِيلِ اللَّهِZakah expenditures are only for the poor and for the needy
إِنَّمَا الصَّدَقَاتُ لِلْفُقَرَاءِ وَالْمَسَاكِينِin the way of Allah
فِي سَبِيلِ اللَّهِAlms are only
إِنَّمَا الصَّدَقَاتُThe questioner : ... The answer?
The Shaykh : I am silent now.
The questioner : ... The answer.
The Shaykh : I think, perhaps.
The questioner : Jihad.
The Shaykh: Yes.
The questioner : One of the doors was... because... he was saying and jihad.
The Shaykh : What is it to you? What was it? Arabic language
in the way of Allah
فِي سَبِيلِ اللَّهِThe questioner : ... Jihad.
The Shaykh : Yes, he did not say: Jihad! On your path, Abu Tariq did not say: Jihad, he said:
in the way of Allah
فِي سَبِيلِ اللَّهِThe questioner : ... Its explanation.
The Shaykh : And our Lord - Mighty and Majestic - likewise.
The questioner : But when the exegetes interpreted it, and they agreed on your opinion in it, that they agreed in it that it is jihad, it is amazing
for the cause of Allah and for the [stranded] traveler
فِي سَبِيلِ اللَّهِ وَابْنِ السَّبِيلِThe Shaykh : Cut off from the road.
The questioner : This is an opinion, there are other doors too.
The Shaykh : Okay; meaning we want to open a new door now? Let the old door be enough for us, my master, let us now [ everyone laughs! ].
Eid Abbasi : He wanted to bring up an incident regarding 'Umar ibn 'Abd al-'Aziz, that he gave from it.
The questioner : The zakah money, when there was no one left to take it...
The Shaykh : My master, when there was no one left to take it, we build schools and... but the research, Professor, is in normal circumstances, may Allah reward you.
The questioner : ... and the Muslims did not respond to him, meaning it is not... in the correct sense, right?
The questioner : Why would he cut...
The Shaykh : O my master.
The questioner : Why would he cut...
The Shaykh : Be patient.
The questioner : ... what?
Another questioner : ... 'Umar.
The questioner : Who is he? In the time of 'Umar, bridges were built in it.
The Shaykh : You yourself, in your speech, are the proof against your own speech. You are saying that when there was no one left to take the charity, he spent it on building bridges. And I am telling you, along with the majority of Muslims, that this is a tool of restriction, and the categories of zakah are eight and do not accept any addition whatsoever; because this is a change to the legislation of Allah. I am saying: if the money accumulates with us and there are no poor, and we have no destitute, and we have no... and so on, what do we do? Do we throw it away?
The questioner : Explain to me what is...?
The Shaykh : My master, this is not our research, this is not our research.
The questioner : We explain it for the sake of...
The Shaykh : Then it is another lesson, another lesson. We have finished our time now, our appointment is for 11 o'clock, so we need to finish this simple problem.
The questioner: Yes.
The Shaykh : You are arguing with the athar of 'Umar ibn 'Abd al-'Aziz.
The questioner: Yes.
The Shaykh : The athar of 'Umar ibn 'Abd al-'Aziz is a proof against you, so I hope you pay attention to this.
The questioner : ... .
The Shaykh : Yes, are you not patient with me?
The questioner: Go ahead.
The Shaykh : So 'Umar ibn 'Abd al-'Aziz, as you say, when there was no category left of those categories mentioned in the Qur'an, which are eight, he spent it on building bridges. While you say that if these categories and their people exist, it is permissible to spend zakah on building bridges. You are contradicting 'Umar ibn 'Abd al-'Aziz.
The questioner : ... I am saying 'Umar ibn 'Abd al-'Aziz... but this one who stopped the water wheel, he stopped it for the sake of jihad, if you asked him.
The Shaykh : Leave the story of 'Umar ibn 'Abd al-'Aziz for now and go back to the story of the water wheel. My master, you are the one who brought up the story of 'Umar ibn 'Abd al-'Aziz, and I am proving to you that it is a proof against you. You are saying to me: No, yes, show me how it is not a proof against you?
The questioner : Because... he interpreted it and... you, sir.
The Shaykh : Then why are you going back to the story of the water wheel? Stay here.
The questioner : I am not going back to the water wheel.
The Shaykh : You went back, you went back. Why did you leave the story of 'Umar ibn 'Abd al-'Aziz and go back to the water wheel?
The questioner : The water wheel is not... I interpreted it as belonging to the owner of the...
The Shaykh : I am asking you now; did 'Umar ibn 'Abd al-'Aziz permit spending zakah on other than the eight categories? Because the eight categories were no longer present. You are saying: it is permissible to spend zakah.
The questioner : ... .
The Shaykh : Allow me, Subhan Allah! Subhan Allah! We are telling you: Professor, we are telling you: 'Umar ibn 'Abd al-'Aziz permitted spending zakah money on other than the eight categories when they were absent. And I am telling you now: it is not permissible except for the eight. I am saying with him: when we do not have any category of the eight categories, what do we do with this money? We spend it, my master, on building bridges and other than bridges, and so on. So you, how did you use the incident of 'Umar as evidence for the opposite of what 'Umar did? You are saying: it is permissible to spend the money on building bridges even if there are poor, destitute, and workers.
The questioner : ... .
The Shaykh : Allow me.
The questioner : ... .
Another questioner : ... .
The Shaykh : Do not be an aid to Satan against your brother, may Allah guide you, do not be an aid to Satan against your brother. He himself argues with this; you tell me: how did you argue with 'Umar ibn 'Abd al-'Aziz?
The questioner : First started... another, but if a section of poor people were found to be sufficient, and we needed to build a mosque for a necessary need, building a mosque.
The Shaykh : There are no others, there are no destitute, there are no workers on it, there is no
and for freeing captives
وَفِي الرِّقَابِThe questioner : ... necks.
The Shaykh : It will become a "what if" with us, my brother. Do you imagine that one of the eight categories is present? Do you imagine that it is not there? As long as one of the eight categories is present, it is the rightful recipient of this zakah. As long as it is not there, do with this money what you will and distribute it among the people, give to the rich, I will tell you.
The questioner : ... Abu Hanifa...
The Shaykh : Yes?
The questioner : Did Abu Hanifa not say: "They are men and we are men"?
The Shaykh : What is this? We are going back to contradicting the text, the Qur'anic text, are we contradicting it?
The questioner : The category of jihad is the category of zakah for bridges. I also say it is valid... for mosques.
The Shaykh : Professor, Professor.
... ... ...
The Shaykh : These, if you allow me, need another session, but it should be a bit calmer.
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.