Numerous Muslim scholars have confirmed that Zakat is payable to organizations that exist to serve the Muslim community by protecting their rights. This is because the work done by CAIR-Houston (and other such organizations) can be classified as fi-sabilillah, which is one of the eight categories of Zakat recipients detailed in the Quran (Chapter 9, Verse 60).
Islamic scholar Sheikh Ahmad Kutty a senior lecturer and Islamic scholar at the Islamic Institute of Toronto, Ontario, Canada, states:
“I think it is not only permissible, rather it is also imperative that we do give our zakah to organizations like CAIR and CAIR-CAN, since they are fulfilling a most timely and essential service for the healthy survival of the community. Supporting such institutions clearly falls under the legitimate objectives of zakah as expounded by authentic scholars and jurists of Islam, both of the past and the present.
The categories of recipients of zakah are stated in the following verse: “Charities are (meant) only for the poor and the needy, and those who are charged with collecting them, and those whose hearts are to be won over, and for the freeing of human beings from bondage, and (for) those who are overburdened with debts, and (for those who strive) in Allah’s cause (fi sabili-llah), and (for) the way-farer: (this is) an ordinance from Allah—and Allah is All-Knowing and All-Wise” (At-Tawbah: 60).
As is clear from the above verse, one of the categories is fi sabili-llah. … among the commentators of the Qur’an (mufassirun) as well as the jurists (fuqaha’), who have used the term fi sabili-llah in a far wider sense, thus extending it to include all beneficial works and projects that are of common benefit to the Ummah. They have thus included in this category such services as funeral arrangements, building and taking care of schools and mosques, establishing hospitals, building bridges, etc. In short, they definitely include institutions that provide educational or social services under this category and thus eligible to receive funds from zakah.
A principle of jurisprudence states: if a thing which has been considered as obligatory cannot be fulfilled without fulfilling another, then fulfilling the latter also becomes obligatory. Thus since protecting the rights of Muslims and empowering Muslims cannot be achieved without such institutions, it is imperative that Muslims support and maintain such institutions.
Muslims should have no hesitation in giving part of their Zakah to CAIR-Houston, which is providing a most timely and essential service for the cause of Islam and Muslims. They both have a reputation for professionalism, efficiency, commitment, and integrity, which in my mind are the most valuable assets of any Islamic organization worthy of the name.
May Allah give us all the honor of serving His cause efficiently and professionally, and may He also accept our humble efforts in His cause. Ameen.”
Sheikh Ahmad Kutty is a well known Islamic Scholar, a regular commentator on Islamic issues and makes fatwas on issues of importance to Muslims.
Shiekh Ahmad Kutty’s Biography: Born in Kerala State, India (1946) Nationality: Canadian
1975-1980: McGill University, Montreal: Doctoral Studies; Specialized in Shari’ah Thought.
1972-1973: University of Toronto: Masters in Islamic Studies.
1968-1972: Islamic University of Madinah, Saudi Arabia: Licentiate in Usul al-Ddeen (first rank).
1957-1967: Islamiyya College: Graduated in the Traditional Islamic Sciences and received the ‘Ijazah (title) of al-Faqih fi al-ddeen (first rank)
Scholarly papers/works/publications, etc.
Shah Waliullah’s Concept of Harmony (tatbiq) of Reason, Revelation and Intuition in the Light of Hujjat Allah al-Balighah (Under Preparation).
Human Rights: The Western & Islamic Perspectives (Work in progress)
Translation of al-‘aqeedah al-tahawiyyah (2002)
An analytical study of Ibn Taymiyyah’s al-‘Aqidat al-Wasitiyyah (1978)
Translation of al-Insaf fi bayan asbab al-ikhtilaf (1981)
An analytical study of Ibn Khaldun’s Shifa’ al-sa’il fi tahdhib al-masaail (1976)
Al-Nass wa al-ikhtiyaar fi al-khilafah: A Comparative Study of the Sunni and the Shi’ah Theories of Khilafah/Imamah (1982)
Kitab al-Tawhid of Abu Mansur al-Maturidi (d. 944): A report on his work with reference to his role in the development of Kalam (1978)
Abolition of Khilafah and the reaction of the Muslim world (1976)
Muhammad b. Abd al-Wahhab: His life & Reformist Ideas (1976)
Shah Waliullah’s Concept of Shari’ah (1979)
Ibn Taymiyyah’s Attitude towards Sufism (1979)
Ramadan: Blessings and Rules (1990)
14 Islamic Funeral Rites (1991)
Social Justice in Islam: A translation of Sayyid Qutb’s al-adalatul ijtima’iyyah fi al-islam into Malayalam (4th edition, 1987)
Miscellaneous articles published in various newspapers/magazines
Evolution of Fiqh and the Emergence of the Schools of Jurisprudence
Fiqh al-Hadith: A Study of Bulugh al-Maraam
Readings in Sahih al-Bukhari
Islamic Ethics: Readings in Riyad al-Saliheen
Fiqh of Priorities
Islamic Ethics and Morals
Studies in Islamic Spirituality based on Imam Ghazzali’s Ihya ulum al-Ddeen
Islamic ‘Aqeedah Level One
Islamic ‘Aqeedah Level Two
Marriage and Family in Islam
Sects and Sectarianism in Islam
Principles of Islamic Jurisprudence (Usul al-Fiqh)
Presently: Senior Lecturer/Imam at the Islamic Institute of Toronto & and a non-resident Imam/Khatib (orator) at the following centers/mosques in Toronto: Islamic Center of Canada, Islamic Center of Canada, Bosnian Islamic Center, and Ansar Mosque
1984-1994: Director/Imam Islamic Foundation of Toronto
1979-1982: Director/Imam: Islamic Center of Toronto
1973-1975: Assistant Director: Islamic Center of Toronto
Participation in Seminars/Symposia, etc.
Participated as a presenter in numerous seminars, conferences, and symposiums (from 1975 onwards).
Participated on a regular basis in the ISNA conferences as a speaker & as a participant in Fiqh Sessions (1975 onwards).
Presentations on Islam in various churches/ inter-faith gatherings/hospitals, etc.
Gave numerous interviews to newspapers/ television (both local and national) on various issues affecting Islam and Muslims