Is Hajj considered spending in the cause of Allah (Fi Sabilillah) such that Zakat funds can be allocated for it?
General Chapter
Al-Mughni
Book of Deposits
Primary text
There is a narration from Ibn 'Abbas and Ibn 'Umar suggesting Hajj is in the cause of Allah, supported by a Hadith where the Prophet, peace be upon him, allowed a woman to use a camel dedicated for the cause of Allah for her Hajj. However, a stronger narration from Ahmad states that Zakat should not be spent on Hajj, which aligns with the view of Malik, Abu Hanifah, Al-Thawri, Al-Shafi'i, Abu Thawr, and Ibn al-Mundhir. This latter view is considered sounder because the unrestricted meaning of 'the cause of Allah' refers only to Jihad, as all mentions of 'the cause of Allah' in the Quran predominantly refer to fighting, except for minor instances. Spending on Hajj by a poor person confers no benefit or need upon the Muslim community, nor does it fulfill a mandatory obligation for him as a poor person, making it better to allocate those funds to needy categories or other Muslim interests.
Supporting text
Al-Shafi'i permits giving Zakat to one intending Hajj because he is considered 'Ibn al-Sabil' (traveler). This is rejected because Ibn al-Sabil refers to the stranded traveler needing a return, not someone initiating travel. If Hajj is supported, two conditions apply: first, the recipient must not possess sufficient means for Hajj otherwise, adhering to the prohibition of giving charity to the rich; and second, it must be for the obligatory Hajj (Farḍ), as voluntary Hajj (Taṭawwu') is dispensable. However, Al-Qadi’s interpretation of Ahmad’s statement suggests permissibility for both obligatory and voluntary Hajj, as both are considered spending in the cause of Allah, meaning the poor person's Hajj is like a voluntary act since the obligatory Hajj is not incumbent upon the poor. In this view, he can be given enough for a full Hajj, or to aid in a Hajj, but he cannot perform Hajj from his own Zakat.