Q 4: Do the Words "Jihad" (fighting/striving in the cause of Allah) and "For Allah’s Cause" mentioned in the Noble Qur'an denote fighting only? Is it true that there is no such thing as "Jihad of the self"? Should one not believe in "Jihad of the self" cited by the Prophet (peace be upon him) when he was returning from the Battle of Tabuk since the Hadith mentioned in this regard is Da`if (weak)? Can it really be considered a sort of Jihad (Part No. 12; Page No. 38) in the cause of Allah in light of the Hadith of the Prophet (peace be upon him)?

A: First: The Council of Senior Scholars had issued a decree on the meaning of His Saying: ...and for Allâh’s Cause stated in the Ayah (Qur'anic verse) of the categories of Zakah (obligatory charity) recipients.Decree (24) in 12/8/1394 A.H.Praise be to Allah, Alone. May peace and blessings be upon Last Prophet Muhammad, his family, and Companions. To continue; The Council of Senior Scholars in its fifth round that was held in the city of Ta'if from 5/8/1394 A.H to 22/8/1394 A.H studied the research prepared by the Permanent Committee of Scholarly Research and Ifta' on the meaning of Allah's Saying (Exalted be He) in the Ayah of the categories of Zakah: ...and for Allâh’s Cause Does it mean those who fight in the cause of Allah and the like or is it general to all aspects of Charity? We studied the prepared research and the opinions of scholars that were included in this regard and discussed the evidence of those who interpreted the verse "For Allah's Cause" to mean those who strive in the cause of Allah and other requisites. Also, we studied the evidence of those who elaborated on the explanation of the meaning of the Ayah without restricting it to those who strive; thus, included building Masjids (mosques) arcades, and education, (Part No. 12; Page No. 39) as well as patronizing Du`ah (callers to Islam) and preachers, besides other aspects of charity.The majority of the members of the Council adopted the opinion of the Jumhur (dominant majority of scholars) of the exegetes, Hadith scholars and jurists who maintain that Allah's Saying (Exalted be He): ...and for Allâh’s Cause refers to the voluntary Mujahidin (those striving/fighting in the cause of Allah) and the prerequisites for them. If this category is not available, Zakah should be paid to other categories. Further, it is not permissible to pay it to any public utility except if there are no poor, needy recipients, or any of the remaining categories stipulated in the Ayah.May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions. The Council of Senior Scholars A point of view on the meaning of His Saying (Exalted be He): ...and for Allâh’s Cause .Praise be to Allah, Alone. Peace and blessings be upon the Last Prophet! To continue:After studying the opinions of scholars on the interpretation of His Saying (Exalted be He): ...and for Allâh’s Cause in the Ayah: As-Sadaqât (here it means Zakât) are only for the Fuqarâ’ (poor), and the Masâkin (needy) (Part No. 12; Page No. 40) and pondering over the three opinions stated in specifying the meaning of "For Allah's Cause" and the evidence on which the advocates of each opinion based their view, it has become apparent to us that the soundest opinion is the one indicating that "For Allah's Cause" mentioned in His Saying (Exalted be He): ...and for Allâh’s Cause denotes the different aspects of charity with Jihad ahead of them, and this is for the following: 1- The wording is general, therefore; it is not permissible to restrict it to certain persons rather than others except with a proof and there is no proof on this. As for the Hadith narrated on the authority of `Ata' Ibn Yasar : Sadaqah (i.e. Zakah) is not permissible for any rich person, except for five He mentioned among them: (The Mujahid) specifying that it means the one who fights in the cause of Allah, this is untrue since the Hadith indicates that Mujahid is included in the lot of Allah's Causes even if they are rich and because the Causes of Allah are numerous and unrestricted to Jihad. 2- The mentioned Hadith and Athar (narrations from the Companions) promote the generalization of the meaning of Allah's Saying (Exalted be He): ...and for Allâh’s Cause The Sunnah has also considered Hajj and `Umrah (lesser pilgrimage) as two ways in the Causes of Allah. This is clarified in the Hadith of Abu Las and Um Ma`qil in addition to the Hadith of Ibn ‘Abbas in which it is mentioned: "If you let her perform Hajj on it, that shall be in the cause of Allah". Further, many Athar have been reported by some Companions of the Messenger of Allah (peace be upon him) considering that Hajj is one of the causes of Allah. Abu `Ubayd mentioned in his book "Al-Amwal" (Wealth) with his Isnad (Chain of narrators) to Ibn ‘Abbas (may Allah be pleased with both of them) that he did not see a prohibition (Part No. 12; Page No. 41) for a man to give another from their Zakah money for the purpose of Hajj. Also what was related by Abu `Ubayd with a Sahih (authentic) Isnad to Ibn ‘Umar that he was asked about a woman who bequeathed thirty Dirham in the cause of Allah saying: "Would it be paid in Hajj?". He said: "It is in the cause of Allah". Besides, what was mentioned by Al-Qurtuby in his Tafsir (explanation/exegesis of the meanings of the Qur'an) that Abdul-Rahman ibn Abu Nu`m said: "I was sitting with `Abdullah ibn `Umar when a woman came to him and told him: 'O Abu `Abdul-Rahman! My husband bequeathed his money in the cause of Allah'. He (`Abdullah) ordered her to pay it to some righteous people of the pilgrims who visit Allah's Sacred House, saying: 'those are the delegates of Al-Rahman, those are the delegates of Al-Rahman, those are the delegates of Al-Rahman'. The Sunnah (whatever is reported from the Prophet) has also considered spreading the intimacy among Muslims, soothing them and preserving their rights as one of the ways of striving in the cause of Allah. It is mentioned in the Sahih Book of Hadith of Al-Bukhari, in the chapter of Qasamah (exoneration from an accusation of murder by swearing fifty oaths), he said: " Abu Nu`aym narrated to us that Sa`id ibn `Ubayd narrated to us on the authority of Bashir ibn Yasar : He claimed that a man amongst Al-Ansar (the Helpers, inhabitants of Madinah who supported the Prophet) who is called: Sahl ibn Abu Hathmah told him that a group of his people went to Khaybar and dispersed therein. They then found one of them murdered. They said to the people among whom he was found: "You killed our companion". Those people said: "We did not kill him or even know who did that". Thereupon, they headed for the Prophet (peace be upon him) saying: "O Messenger of Allah! We went to Khaybar and one of us was murdered". He (peace be upon him) said: "Let the older among you proceed [to speak]". He told them: "Would you bring your proof against the killer?". They said: "We have no proof". He then said: "Then let them (the defendants) swear". But they said: "We do not accept the oaths of the Jews". Allah's Messenger did not like that the Diyah (Blood-money) of the killed one would be lost (without compensation), so he paid one-hundred camels of the camels of Zakah as Diyah. Ibn Hajar said: "It was mentioned in (Part No. 12; Page No. 42) the narration of Ibn Abu Layla: He paid him the Diyah. Some combined both narrations by indicating that the meaning of his saying: "He paid" means 'from Bayt-ul-Mal (Muslim treasury) i.e. Which is allocated for national benefits. Ibn Hajar added: "Some had interpreted it according to the apparent meaning. Judge `Iyad narrated from some scholars that it is permissible to pay Zakah in public benefits. He quoted this Hadith and others as evidence. I said: "some of this was previously mentioned in the chapter of Zakah and in the speech regarding the Hadith of Abu Las who: said: The Prophet (peace be upon him) made us ride on the camels of Sadaqah (i.e., Zakah) during Hajj Based on this, saying :"He paid" means from the money under his disposition and ruling to avoid incurring the man's Diyah on the Jews or others. Al-Qurtuby also said in "Al-Mufhim": The Prophet (peace be upon him) did that by means of his generosity, good sense of politics, bringing of benefit and warding off evil to make peace between them especially on encountering hardship in reaching the truth". Further, Al-Nawawy mentioned in his commentary on the Hadith of Al-Qasamah: "Imam Abu Is-haq Al-Marwazy said: 'Some of our companions permit paying it from the camels of Zakah according to the apparent meaning of the Hadith''. The Greatest Scholar of the Ummah (nation based on one creed) `Abdullah ibn `Abbas (may Allah be please with both of them) adopted the opinion of the permissibility of freeing a slave from the money of Zakah. It is mentioned in the Sahih book of Hadith of Al-Bukhari, under the chapter on Allah's Saying (Exalted be He): ...and to free the captives, and for those in debt, and for Allâh’s Cause it is mentioned (Part No. 12; Page No. 43) that Ibn ‘Abbas (may Allah be pleased with both of them) said: "It is permissible to free a slave from the Zakah money and give it to those who shall perform Hajj then he recited: As-Sadaqât (here it means Zakât) are only for the Fuqarâ’ (poor) stating that it would be sufficient if paid to any recipient. Besides, Ibn Hajar said: Abu `Ubayd mentioned the chain of narration of this report in his book "Al-Amwal" as follows: Hassan ibn Abu Al-Ashras on the authority of Mujahid that he he saw no problem with paying Zakah money in Hajj or in freeing a slave. He also related on the authority of Abu Bakr ibn `Ayyash from Al-A`mash on the authority of Ibn Abu Najih from Mujahid on the authority of Ibn ‘Abbas that he said: 'free a slave from your Zakah money.' " 3- The expression of the Prophet (peace be upon him) with the letter "Min" (of) in the Hadith of Ma`qil in his saying: Hajj (Pilgrimage) is one of the causes of Allah indicates that the cause of Allah mentioned in the Ayah of the categories of Zakah is general and that it includes several things among which is Hajj. Similar to the Prophet's expression; Ibn ‘Umar also said about Hajj: 'It is one of the causes of Allah'. Accordingly, our point of view is summarized in the following: Taking into consideration the maintenance of other categories of Zakah, the lot of Allah's Cause includes all other pubic benefits, but the most important is to have readiness for fighting the enemies of Islam by buying weapons of all types, equipping the Mujahidin, feeding the soldiers, and the like if there is not enough money for this in Bayt-ul-Mal. Also, one of the greatest public benefits is sending the delegates to call to Islam (Part No. 12; Page No. 44) and clarify its rulings in addition to fighting the callers to delusion, disbelief and destructive principles.May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions. Muhammad Al-Harkan Salih Ibn Ghusun `Abdullah ibn Mani` `Abdul-`Aziz ibn Salih `Abdul-Majid Hasan `Abdullah ibn Khayyat Second: Jihad of the self, which is attained by urging the self to do what Allah has ordained, and preventing it from doing what He has prohibited - is permissible. Yet, rendering it as the major sort of Jihad and ranking the strife against the Kuffar (disbelief) as the minor one is not true, since the Hadith mentioned in this regard is not Sahih, and Allah knows best.May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.