Is a deliberate killer given money from Zakat funds to save his life, along with evidence from the Quran and Sunnah, the sayings of the Salaf, and the opinions of Sheikh al-Islam Ibn Taymiyyah, Allamah Ibn Baz, Allamah Ibn Uthaymeen, the Council of Senior Scholars, and the Fiqh Council?

Scholars have unanimously agreed that the blood money (diyah) for intentional killing is obligatory upon the killer's wealth and is not borne by his 'aqilah (kin-group responsible for blood money). If the perpetrator has wealth, the blood money is taken from it; if he is in financial difficulty, he is given respite until he can afford it, and the debt remains his responsibility.

It is permissible to give zakat to the killer who is in financial hardship and owes blood money for intentional killing because he is considered one of the gharimin (debtors), and this falls under the general meaning of Allah's saying: "Indeed, zakat expenditures are only for the poor and the needy and those employed to collect [zakat] and for bringing hearts together [for Islam] and for freeing captives [or slaves] and for those in debt and for the cause of Allah and for the [stranded] traveler - an obligation [imposed] by Allah. And Allah is Knowing and Wise." Many jurists have stipulated that the debt must not have been incurred through disobedience, yet they permitted giving [zakat] to one who has repented from such disobedience. A group of scholars, such as Ibn Hazm, Sheikh Muhammad ibn Ibrahim Al ash-Sheikh, and Sheikh Abdullah al-Bassam, have explicitly stated this.