109. In the above verse an answer was given to the objection of the hypocrites about the distribution of alms. In this verse it is shown who are the really deserving persons who should be given the alms, and on what items alms should be spent. These items of expenditure in all are eight.

The Arabic words for Alms, Sadaqa, is derived from the word Sidq (truth). By spending his wealth for the sake of Allah, a man proves that he is true (sincere) in his faith, therefore, the money that he spends for this purpose is called ‘sadaqah’. In the hadith it is stated:

“The alms are proof.” (Muslim Kitabut- Taharat). In the general sense sadaqah or alms is understood to be charity, but in Quran the terminology ‘sadaqah’ has been used for zakat (compulsory charity), and this terminology is used in the hadith also. When the Prophet (Peace be up on him) sent Muaz to Yemen, he said:

“Let them know that Allah has prescribed for them alms from their wealth, which would be collected from their rich people, and would be distributed among their poor. –(Al-Bukhari, Kitabuz Zakat).

110. In the text the words “fuqara” (destitutes) and “masakeen” (needy) have been used. These two words are spoken for such poor people as are in need of help for their maintenance. These two words are used in one and the same meaning, but when these two words are used together at the same time, then the idea is to clarify that the “fuqara” (destitute) are the poor in the first degree and “masakeen” (needy) are the poor in the second degree.

The fuqara or the destitute have been mentioned first, which proves that they are the first among the deserving people. The words ‘faqir’ is the opposite of the word ‘ghani’ (rich), and Quran has used this word (faqir) for those refugees (muhajireen) who were deprived of their wealth and homes and were badly in need of every kind of help:

“For those destitute refugees who were driven out of their homes and (were deprived of) their property.” -(Al-Hashr – 8.)

Therefore, fuqara (destitute) means those people who may be living a life of penury and starvation, or who may be in need of others’ help for their maintenance, or who on account of their helplessness may not be in a position to earn anything or who may not have any arrangement for their maintenance. The foremost purpose of zakat is to help such poor and needy persons. Quran has specifically encouraged people to help such destitute people who are involved in the service of the religion so devotedly that they do not find time to earn their own living, and whose self-respect does not let the strangers know that they are in need of help:

“(Charity is) for those in need, who in Allah’s cause are restricted (from travel) and cannot move about in the land. The ignorant man thinks because of their self-respect that they are free from want. You shall recognise them by their appearance; They do not beg of men with importunity.” -(Al Baqarah -273).

As for the needy, so according to their needs they are in the second degree, that is those poor people who may not have sufficient provision for their maintenance, or if they have some means of earning, then the income may not be sufficient to suffice for the upkeep of the entire family. Quran has narrated an event which refers to a boat owned by the poor (Masakeen):

“That boat belonged to the Masakeen who used to work as labourers in the sea.” –(Al-Kahf-89).

It shows that either to own a thing or to have some means of live-lihood does not militate against the concerned person’s being Masakeen (poor), when his earning may not be sufficient for his upkeep.

111. Means those employees who have been appointed to collect zakat, to keep it in safe custody, to distribute it and do allied work in that connection. Their wages or salaries can be paid from zakat.

This item of expenditure demands that the work of receipts and distribution, etc. of the goods and monies of zakat should be well organized, so that the rich people may compulsorily pay their due amounts of zakat and on the other hand the destitute and the poor may have the reassurance that their due shares will be received by them. Besides due expenditure should be incurred from the collected amounts of zakat on items connected with religious work and of public benefits. To establish such a system of zakat is the responsibility of the Islamic state. Accordingly, during the times of the Prophet (Sallal Lahu Alaihi Wasallam) and the righteous Caliphs, the system of collective zakat was in force.

112. Means those persons who had embraced Islam recently, and to help them financially may be a desirable thing so that they become more attached to their new religion. For such people the condition of being destitute or in need of help is not applicable, they can be given financial assistance from zakat even if they are well to do, and the Islamic state ahas the authority to make payments from zakat on this item of expenditure.

113. Means to spend money for freeing men or women slaves from their bondage. By allotting a share to this item of expenditure, Quran has brought into focus the importance of this purpose.

Today slavery does not exist in the world, but the innocent Muslim captives in the jails of disbelievers can be considered fit substitutes for them. Expenditure from zakat can be incurred on freeing such persons from the jails of the disbelievers. Accordingly, Dr. Yusuf Qarzavi writes:

“In the school of Fiqh of Imam Ahmed it is stated that it is lawful to free Muslim captives from jails from the amounts of zakat, because it amounts to releasing the necks from captivity.

Now slavery has ended, but the wars will continue,and truth and falsehood would also clash. In such a case it should be possible to pay the ransom of the Muslim captives from this expenditure.” –-(Fiqhuz Zakat, Vol. II, page 620).

114. In the text the word “al–gharemeen” (debtors) is used which means such debtors for whom the payment of the debts has become a great unendurable burden; These are the debtors, who are compelled by their straitened circumstances to borrow money to meet some social obligations, and who are unable to repay their loans. Such people are apparently earning persons and seemingly well to do, but being unable to repay their loans deserve to be helped from zakat finances in order to pay their debts.

115. In the text the words “Fi sabilillah” are used, which mean in the way of Allah. It means that way or path by treading which a man achieves Allah’s pleasure and His nearness. It is obvious that this path is the religion of Islam, and in the Quran it has been used in this very meaning only:

“Call towards the way of your Lord.” -(An-Nahl - 125).

In this verse the way of the Lord means the religion of Islam.

“Who debar from the way of Allah and seek to make it crooked.” -(Al-Araf - 45).

Here debarring from Allah’s way means debarring men from embracing or practising Islam. Similarly the words “In the way of Allah” have been used at many places with Hijrah, jihad and infaq (to spend) which specially clarifies the cause for which these acts are undertaken.

“Those who believe, fight in the way of Allah and those who reject faith fight in the way of Taghut (Rebel).” -(An-Nisa - 76).

In this verse to fight in the way of Allah means to fight to protect Islam and to make it victorious, and to fight in the way of Taghut means to fight against Islam and for false objectives.

“He who migrates in the way of Allah...”- (An- Nisa - 100).

In this verse the words in the way of Allah express purpose of migration, that is the person who would migrate only for the sake of Allah and for the protection and victory of His religion (Islam).

“(Charity is) for those in need, who in Allah’s cause are restricted (from travel) and cannot move about in the land.” – (Al-Baqarah - 273). In this verse restricted from travel in Allah’s cause means to be busy fully in the service of the religion.

“And spend your wealth in the way of Allah; and make not your own hands contribute to your destruction.” –(Al-Baqarah - 195).

Here spending in the way of Allah means spending for the supremacy and triumph of Allah’s religion, Islam.

“And fight in the way of Allah with your property and your lives.”

In this verse fighting in the way of Allah means fighting in support of the religion of Truth and for making it supreme. It means that the meaning of the words “Fi sabilillah” (in the way of Allah) is not to do jihad or to strive, or else the verse would mean strive in striving. The words in the way of Allah express the purpose and objective of jihad or striving for Allah, that is jihad or striving should be for the cause and religion of Allah.

These details show that the range of the expenditure for the cause of Allah is very wide, and the distinguishing feature of this expenditure is that such expenditures are to be incurred on such works and for such purposes,as have a direct connection with the promotion of religion, while other expenditures are to be incurred for the individuals or for their benefits. If an expenditure is incurred in the cause of Allah on the ghazi (mujahideen, strivers in the cause of Allah), then the purpose is not to spend on their personal benefit but the purpose is to protect or safeguard the religion through them. And this item of expenditure is not restricted to be spent only on the mujahideen or the warriors, it can be spent on the purchase of weapons of war, as also on other measures of defence. This amount can also be expended on all works and acts which are directly connected with the dawah of the religion, its propagation, enforcement of its shariah and upkeep of its monuments, etc.

In the present day the most important work of faith is its dawah and propagation, for which it is necessary to prepare propagators and publicists, for striving in the academic and ideological fields There is a necessity of communicating the message of Quran to the slaves of God as also of preaching and reforming them through organized gatherings. To popularise the religious instruction it is necessary to open madrasah’s as also colleges. At some places the protection of the Islamic family laws has become an important national problem and somewhere else the application of the shariah has assumed importance. Apart from these matters, there is also a crying need of the time for uniting the Muslims as one millat by awakening their social consciousness, for establishing of shariah courts, and starting Baitul Mal and Islamic centres. And it is quite lawful to incur expenditure on these items in the cause of Allah.

It may be noted that the jurists have generally taken the words ‘in the way of Allah’ to mean ‘for jihad’, but there are also other ulema according to whom there is sufficient broadness in its meaning. Accordingly, Imam Razi writes:

“The words ‘in the way of Allah’ do not necessarily apply to the ghazi. Accordingly Quffal has quoted the sayings of some jurists that it is lawful to spend amounts of sadaqat (alms or zakat) for every kind of good work, like provision of coffin for the dead, construction of forts, upkeep of the mosques, etc., for in the common sense of ‘in the way of Allah’ all these are included.” -(Tafseer Razi, Vol. XVI, page 113).

Sayed Siddique Hasan Khan writes in his ‘Rauzatun-Nadiyah’ as under :

“Here ‘Sabilillah’ means Allah’s way. Although jihad is the greatest way to Allah, but there is no reason to reserve this item for jihad. It would be correct to spend it on every work which may mean it is in the way of Allah. Here literally the verse means the same thing, and when by Shariah no other meaning are stated, then it is necessary that the literal meaning should be accepted.” – (Fiqhuz Zakat, Al-Qarzavi, Vol. II, page 647 with reference to Ar-Rauzatun Nadiyah, Vol. I,page 206).

Allama Rashid Raza writes:

“In the way of Allah are included all those acts of common welfare and religious benefits, on which the affairs of the religion and the state are dependent. The first and the foremost need is the preparation for war, e.g. purchase of weapons, rations for the army, communications, war equipments, etc.

...And in connection with the expenditure in the way of Allah in the present time the most important work is that propagators missionaries may be prepared for Islam, and they should be sent to the countries of disbelievers by providing them help through organized associations, as the disbelievers do for the propagation of their religion.”

(Fiqhuz Zakat, Vo I. II, page 649, with reference to Tafseer Al-Manar Vol. I, page 585).

Shaikh Mahmood Shaltoot writes:

This item of expenditure is of common benefit, which neither evokes the question of anyone’s property, nor is it reserved for the benefit of any individual, but its ownership is that of Allah and its benefit is for the creatures of Allah. Among these benefits, the foremost is the need for war preparations... And in this also is included the point that for the propagators missionaries of Islam such resources be provided that they may be able to work for presenting the good points of Islam (to others), to propagate the religion and to communicate its commands”

-(Al-Islam, Aqueedatan wa Shariatan, page 100.) ,

Dr. Yusuf Qarzawi writes:

“I do not agree with such extension of the argued conclusion of ‘in the way of Allah’ that all acts of virtue and closeness to Allah be included in that, nor do I consider its circle so narrow as to limit it specifically to militant fighting (jihad) only. As jihad can be fought with the sword and lance, it can as well be fought with the tongue and the pen. As the jihad can be militant, in the same way it can also be ideological, one involving training, social, economic and political. – (Fiqhuz Zakat, Vol. II, page 657).

The learned writer further states:

“However in the present circumstances what would be considered the first and the foremost thing in the way of Allah would be that programme of the revival of the Islamic life which would aim at activating all the commands, beliefs, concepts, symbols, Shariah laws, conduct and etiquette.

...To establish dawah centres for presenting the correct Islam through which the message of Islam can be reached to every corner of the world to the Non-Muslims, in the struggle of the religions, this really is jihad in the way of Allah.” - (Fiqhuz Zakat, Vol. II, page 667,668).

116. A traveller who is rich in his own native land can be poor and needy in a foreign country during his travels, and thus deserving of help. Such needy persons can be helped with the amounts of Zakat. In the olden days the travelling was very hard and difficult, and entailed total cutting off of all connections with the native place. If in these circumstances his provisions were to be finished. he has to face extraordinary difficulties. Therefore, Quran not only encouraged hospitality but also allowed spending of a portion of the amount from the Zakat for helping the travellers.

Even today when travelling has become quite easy,circumstances occur when a traveller has to spend all his cash and he is unable to get money from his native place inspite of being a rich man. If he happens to be in a foreign country then the rules of Foreign Exchange prevent him from getting immediate monetary help. Therefore, the need for spending money for helping the travellers arises even today.

117. This is an emphatic or compulsory command that these modes of expenditure have been fixed by Allah. Therefore, its distribution should be executed under this rule only. Therefore, it is improper or unlawful for anybody to spend zakat for a purpose outside this circle or to spend any amount of zakat for any item other than that specified by Allah. For fixing the sense of these eight modes of expenditure and its circle of execution there has been considerable differences between the commentators and the jurists. Therefore, we have tried to explain the sense of this ayah in greater detail. so that the arguments be understood and the meaning may become more obvious.This lengthening of the explanation has to be borne in view of the importance of this matter. Now one question remains: that of ownership. The jurists agree that those on whom the zakat is to be spent should be made the owners of the amounts, for this reason they reserve the spending of Zakat on the item of ‘in the way of Allah’ for the ‘mujahideen’ (strivers or fighters), Their argument is based on account of the use of the letter ‘lam’ in the word ‘lilfuqara’ which according to them is the ‘lam’ of ownership. although in Arabic ‘lam’ does not come for ownership only, but also for the meaning of privilege or for giving benefit, And if the text is examined carefully, it would be seen that it has been used to connote privilege, for in answering the hypocrites who objected to the mode of expenditure of zakat it is replied that the real persons deserving to receive zakat are these needy and poor people and not these objectors who do not form this kind, and they want that they be given the zakat, Secondly among the eight modes of S.9 638 GHHHHH Dawatul Qur’an expenditure, only with four modes the letter ‘lam’ is used. For the remaining four modes, i.e, to free the necks, to lighten the burden of the debtors, in the way of Allah, and to help the wayfarers, for these four the letter ‘lam’ is not used. Here only the word ‘fi’ is used which means ‘in’. Therefore, for these four modes of expenditure there is no argument for prescribing the condition of ownership. And the use of the word ‘fi’ means that the amounts be spent for these acts or for their betterment. And in the way’ of Allah there is no mention of persons in that. Therefore, this item is for expenditure on the service of religion and for the benefit of the religion.

118. Therefore, the command of distribution of zakat is based on knowledge and wisdom.

And among them there are those who hurt the prophet and say: “He is (all) ear.” Say: “He hears what is best for you; he believes in Allah and has faith in the believers, and mercy to those of you who believe.” And to those who hurt the messenger of Allah there is a painful punishment. (Al-Quran)

119. The hypocrites used to scoff at the Prophet (Sallal lahu Alaihi Wasallam) and make fun of the religion, and whenever this misdemeanor was reported to the prophet (Peace be upon him) and they were questioned, they denied the charges. They accused him of listening to every person’s talk. Quran criticizes this behaviour and states that the Prophet (Peace be upon him) hears whatever is best for them, he listens to the reports of your objectionable acts in order that he may warn you and you may be reformed, neither he seeks evil nor does he lend his ears to anybody to hear evil, his ears are meant for hearing the best talk.

120. That is: They are not such unreliable persons whose talk would misguide him about you. They are truly faithful people. and there is no reason why their talk be not given credence, for no sincere and faithful Muslim dare speak falsehood or give false reports to the Prophet (Peace be upon him)

121. Here the hypocrites are taken to task for their attempts to please Muslims by offering false excuses. It is said that they are not worried about pleasing Allah and His messenger, even though this is what is primarily demanded by faith, and if they really wanted to please Allah and His messenger they would not have tried to proffer false excuses.

If this verse is studied in its context, then the meaning of the verse is obvious as explained. However, the people of bida’h (innovators) give quite a different meaning to this verse by removing it from its context. Accordingly, they explain the meaning of this verse quite differently: that in the worship also a man’s intention (niyat) should be to please not only Allah but also the prophet and this is the perfect faith, even though in this context the question of worship and prayer is not at all concerned or involved, the hypocrites were warned for not accompanying the prophet on this expedition for jihad, when he himself was leading the expedition. And so far as the question of worship is concerned the command for worshipping Allah alone and purely and exclusively for his pleasure only has been given at various places in Quran. But these innovators ignore these open facts and give wrong meaning to the Quranic verses, and in the past many ummah had gone astray by giving ‘wrong meaning to the texts of Allah’s Scriptures.

122. The hypocrites did not have true belief in Quran, but looking to the tidings about unseen things which Quran was providing to Muslims, they could not help thinking that Quran was being revealed to the prophet from unseen sources. They were therefore, afraid lest some surah may be revealed which might disclose the secrets of their hearts.

123. And the Surah Repentance unveiled all the conspiracies of the hypocrites and disclosed each and every secret of their intrigues.

124. Allah, His Book and His messenger are deserving of greatest respect and no true Muslim dare make fun of them or scoff at them.

125. Among the hypocrites there were people with different degrees of evil intention and wickedness. Some were content with merely harboring evil ideas, while others translated their evil thoughts into criminal action. Therefore, Quran states that even if Allah forgives the first kind of persons, the second group of people who are criminals would receive punishment. Here forgiveness refers to being ‘forgiven in this world only and punishment also refers to receiving punishment in this world. As for the Hereafter, there is the punishment of Hell-fire for them, as stated in the verse No.68. These hypocrites received very disgraceful punishment in this world, for example the mosque constructed by them, known as the Masjid-Zirar, was burnt down by the command of the prophet (Peace be upon him) and similarly the house of the Jew, Suwailam, where they used to gather for plotting their mischievous acts, was also set ablaze. -(Seerat Ibn Hisham -Vol. IV page 171)