Zakat may support accountable lobbying
“If Muslims were dominant, there would be no genocide, there would be no ethnic cleansing.”
Because Muslims lack sufficient political power to stop policies causing grave harm, a limited portion of zakat may be used for accountable lobbying to protect affected communities, grounded in Qur’anic and Prophetic precedent.
The khutbah in 6 steps
- Introduces a FICA Council fatwa permitting limited zakat use for lobbying on crises affecting Muslims.
- Explains how blocked humanitarian aid and successful lobbying demonstrate the importance of policy influence.
- Grounds the ruling in Surah At-Tawbah’s zakat categories, especially al-mu'allafati qulubuhum.
- Uses Prophetic examples from Makkah and Hunayn, contrasted with Umar’s suspension of the practice.
- Applies the category to Muslims’ current weakness and proposes institutional use of possibly one-eighth of zakat.
- Emphasizes safeguards against corruption and urges renewed love for Rasulullah and meaningful service.
In the khateeb's words
“If Ummah was dominant, if Muslims were dominant, there would be no genocide, there would be no ethnic cleansing.”
“The only issue is abuse and corruption. So that's where we are putting a lot of caveat that it should be decided by an institution, not individuals.”
“by means of reviving our love for Rasulullah , we need to revive our iman so that we can do something worthwhile before we go and meet with him.”
For the dinner table
The khutbah explained a council fatwa about using a limited share of zakat to influence policies affecting Muslims suffering in places such as Gaza, Kashmir, Syria, and Burma. The speaker connected this idea to the Qur’anic category of people whose hearts may be softened and to examples from the Prophet’s life. He stressed that any such spending must go through accountable institutions with scholars and specialists, not individuals, and must guard against corruption or personal agendas. He reminded us that the goal is to protect people and the community while leaving results to Allah. He also urged families to renew their love for the Prophet and turn that love into meaningful service.
- What is one way our family can help people affected by injustice besides sending money?
- How can learning about the Prophet’s choices change how we respond to difficult problems?
- What would make a community project trustworthy and fair?
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