Is it permissible to distribute zakat al-mal in the form of consumer goods and clothing if it is known that for some poor families, purchasing these items is more beneficial for them, such that there is a fear that if they were given money, they would spend it on things of no benefit?
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The Shaykh : That is, writing in a manner other than the Uthmani script. The scholars differed, may Allah have mercy on them, regarding whether it is permissible to write the Qur'an other than in the Uthmani script or not permissible, in three opinions:
The first opinion is that it is permissible absolutely, the second is that it is prohibited absolutely, and the third is that it is written in the script known among people if it is for teaching children, because if the mushaf were written for children in the Uthmani script, they would not pronounce it in the required manner. For example, the word "salah" in the Uthmani script is written with a waw; if you wrote it for a young student, he would pronounce it incorrectly. Likewise, the word "riba" is written with a waw; if it were written with a waw and the young student read it, he would read it in a manner other than what is required. The point is that the scholars differed on the permissibility of deviating from the Uthmani script in writing the Noble Qur'an. And these [formats] that are sometimes made in the shape of a short poem—I have seen them making the verse look like a poem, and I have seen something even uglier than that: I have seen someone write the Qur'an in the shape of an animal, and I have seen someone write it in the shape of a human, as if he is sitting in prayer. All of this is not permissible; the Qur'an must not be written in these forms, because that is a deviation from the Uthmani script in one aspect, and in a type of mockery if it is written in the form of an animal, because drawing what has a soul by hand is forbidden, indeed it is among the major sins. The Prophet (peace and blessings be upon him) said:. Yes.
The questioner : Your Eminence, this questioner asks: Is it permissible to distribute zakat al-mal in the form of consumer goods and clothing if it is known that for some poor families, purchasing these items is more beneficial for them, such that there is a fear that if they were given money, they would spend it on things of no benefit?
The Shaykh : This is an important issue that people need. If this household is poor and we give them money, they will waste it on buying luxuries and things that are not useful. So if we buy the necessary items for them and deliver them to them, is this permissible? The known position among the scholars of knowledge is that this is not permissible; that is, it is not permissible for a person to buy specific items with zakat and hand them over in place of money. They said that money is more beneficial for the poor person, because he can dispose of the money as he wishes, unlike specific items, for which he may have no need, and in that case, he will sell them at a loss. However, there is a method: if you fear that if you give the zakat to this household, they will spend it on things other than necessary needs, then say to the head of the household—whether it is the father, the mother, the brother, or the uncle—“I have zakat; what are the things you need? Let me know, and I will buy them for you and send them to you.” If this method is followed, then it is permissible, and the zakat will be in its proper place.
The first opinion is that it is permissible absolutely, the second is that it is prohibited absolutely, and the third is that it is written in the script known among people if it is for teaching children, because if the mushaf were written for children in the Uthmani script, they would not pronounce it in the required manner. For example, the word "salah" in the Uthmani script is written with a waw; if you wrote it for a young student, he would pronounce it incorrectly. Likewise, the word "riba" is written with a waw; if it were written with a waw and the young student read it, he would read it in a manner other than what is required. The point is that the scholars differed on the permissibility of deviating from the Uthmani script in writing the Noble Qur'an. And these [formats] that are sometimes made in the shape of a short poem—I have seen them making the verse look like a poem, and I have seen something even uglier than that: I have seen someone write the Qur'an in the shape of an animal, and I have seen someone write it in the shape of a human, as if he is sitting in prayer. All of this is not permissible; the Qur'an must not be written in these forms, because that is a deviation from the Uthmani script in one aspect, and in a type of mockery if it is written in the form of an animal, because drawing what has a soul by hand is forbidden, indeed it is among the major sins. The Prophet (peace and blessings be upon him) said:
He cursed the image-makers.
لعن المصورينThe questioner : Your Eminence, this questioner asks: Is it permissible to distribute zakat al-mal in the form of consumer goods and clothing if it is known that for some poor families, purchasing these items is more beneficial for them, such that there is a fear that if they were given money, they would spend it on things of no benefit?
The Shaykh : This is an important issue that people need. If this household is poor and we give them money, they will waste it on buying luxuries and things that are not useful. So if we buy the necessary items for them and deliver them to them, is this permissible? The known position among the scholars of knowledge is that this is not permissible; that is, it is not permissible for a person to buy specific items with zakat and hand them over in place of money. They said that money is more beneficial for the poor person, because he can dispose of the money as he wishes, unlike specific items, for which he may have no need, and in that case, he will sell them at a loss. However, there is a method: if you fear that if you give the zakat to this household, they will spend it on things other than necessary needs, then say to the head of the household—whether it is the father, the mother, the brother, or the uncle—“I have zakat; what are the things you need? Let me know, and I will buy them for you and send them to you.” If this method is followed, then it is permissible, and the zakat will be in its proper place.