In my opinion, the general meaning is not suitable to this verse, since the verse lists specific deservants of zakah, as confirmed by the saying of the Prophet (p), "Indeed, God does not accept the ruling of a prophet, or anybody else on [the distribution of] sadaqat so he Himself gave His ruling, and divided it into eight parts." Moreover, the general meaning of "sabil Allah" includes in fact the other seven categories. Why then does God ennumerate the other seven? The glorious words of God are void of useless repetition or redundancy. There must be a distinct meaning for the category of "in the way of God." Therefore, Muslim jurists and Qur'an commentators have for centuries understood this term to means jihad (fighting for His cause), as well as supporting fighting. Scholars state, Whenever the term "sabil Allah" is left unrestricted, it means fighting for God's sake." Ibn al Athir says, "The term became specific to jihad as a result of frequent use." This understanding is supported by a report of al Tabarani that one day, some Companions were with the Messenger of God and saw a strong young man.
They said, "We hope this youth and strength are used in the way of God,"43 meaning in jihad.
Several correct sayings from the Prophet and his Companions indicate that the immediate meaning of the term "sabil Allah" is jihad. Among these are the correct report that 'Umar said, "I gave a mare in the way of God," meaning for jihad; the saying reported by al Bukhari and Muslim that "A departure in the morning or a return in the evening in the way of God is better than the world and what is in it," the saying reported by al Bukhari that "He who gives a mare in the way of God out of faith in Him and belief in His promise, will have the eating, drinking, excretion, and urination of the mare add [weight] to his scale [of good deed] on the Day of Judgement;" the saying reported by al Nasa'i and al Tirmidhi that, "He who spends an amount in the way of God, it is recorded for him seven hundred-fold," and the saying reported by al Bukhari, "He whose feet are dirtied in the way of God will never be touched by the Fire."44 No one understands "sabil Allah" in those quotations to mean anything but jihad.
Above all, the interpretation of "sabil Allah" to mean fighting is supported by the saying that zakah is not lawful to the rich except in five cases, among them being the fighter in the way of God. Accordingly, I do not expand the meaning of the term "fi sabil Allah" so as to include all good deeds. On the other hand, I do not restrict it to military fighting alone. Jihad for the sake of God includes supporting His cause by writing, and speaking as much as by fighting. Jihad may be educational, journalistic, social, economic, or political jihad as much as military jihad. We must remember that in all kinds of jihad, the essential condition is that the action helps make God's word supreme on earth.
Al Tabari says, "Fi sabil Allah" means spending to support the religion of God, its way of life, its law which is God's gift to humanity, and to fight its enemies, the disbelievers." The first part of al Tabari's statement is obviously indicative that all actions aimed at establishing this religion are "fi sabil Allah", but fighting disbelievers mentioned in the last part is only one way of supporting Islam, since sometimes religion can be supported by cultural means instead.
The majority of scholars in the four schools of jurisprudence restrict this share to financing fighters and defenders of Islam. Today we must add fighters of opposing ideologies, since cultural colonialism is worse than military colonialism. This expanded meaning of jihad is supported by the fact that jihad is not restricted to military action.
When the Prophet (p) was asked which jihad is better, it is authentically reported that he answered, "A word of truth in the presence of an oppressive ruler."45 Muslim reports from Ibn Mas'ud in his correct collection that the Messenger of God (p) said, "There is no prophet sent by God to any nation before me but had from among his people close companions and friends who pursued his tradition and followed his orders. After them, generations came who say what they do not do, and do what they are not ordered to do.
He who makes jihad against them with his hands is a believer; he who makes jihad against them with his tongue is a believer, and he who makes jihad against them in his heart is a believer. Not a single grain of faith exists beyond that." The Prophet (p) also says, "Make jihad against those who associate partners with God, with your wealth, your selves, and your tongues."46
Furthermore, writing, lecturing, and organizing work in the way of God are included in jihad by analogy, even if they are not mentioned specifically by the Prophet (p) since such efforts are necessary to support and defend Islam, to resist aggression against its ideology, society, and state, and to make God's word supreme on earth. We noted earlier in this book that Ibn Rushd says, "Those who allow payment to zakah workers even if they are rich also allow payment to judges and persons who work for Muslims' public interest."47 We also noted that some Hanafite jurists include in the category of wayfarers every person detached from his or her wealth and unable to make use of it, even if such a person is in his or her hometown. By the same token, all activities that fulfill the same purpose of fighting for the sake of God must be treated like jihad. Analogy can be applied in zakah; every school of jurisprudence applies analogy in zakah one way or another, and this is an appropriate analogy.
I believe the term "in the way of God" (fi sabil Allah) includes fighting and activities that achieve the same goal as fighting, which is consistent with the opinion of the majority of jurists. It must also be noted that certain activities may be included as "in the way of God" in certain periods in certain countries, which may not be included in other lands or times. Establishing an Islamic school, for example, though beneficial to Muslims, is not included in jihad. Yet in a country whose educational institutions are dominated by secularists, communists, or missionaries, one of the best means of jihad is establishing an Islamic school to protect Muslim children from such destructive and demoralizing preaching. Likewise, an Islamic library may sometimes be only a good and beneficial project, but may at other times in other places be a jihad. The same thing may be stated about an Islamic hospital that protects Muslim patients from being exploited by missionary hospitals, and other cultural projects that perform similar tasks.