They are eight (categories of people): 516
وَهُمْ ثَمَانِيَةُ أَصْنَافٍ:
Book of Zakat
Recipients of Zakat
مَنْ يَجُوْزُ دَفْعُ الزَّكَاةِ إِلَيْهِ
The Book of Purification
The Book of Prayer
Importance of Prayer & Ruling of its Abandonment
Facing the Qiblah & Intention in the Prayer
Etiquettes of Walking to Prayer and its Description
Description of Prayer Continued
Description of Prayer Continued
Description of Prayer Continued
Pillars and Mandatory Acts of Prayer
Two Prostrations of Forgetfulness
Supererogatory (Voluntary) Prayers
Supererogatory (Voluntary) Prayers Continued
Times of Prohibition of (Supererogatory) Prayer
Congregational Prayers & Latecomers
Jumu'ah (Congregational Friday) Prayer
The Book of Funerals
The Book of Fasting
The Book of Hajj and 'Umrah
Book of Zakat
The Book of Selling and Commercial Transactions
Introduction & Commercial and Selling
Selling of Primary & Secondary Commodities
Cancellation Options in Transactions
Cancellation Options Continued
Debt Transference & Guarantor-ship
Mortgaging & Security Deposits
Partnership & Companies Continued
Reviving Barren Lands & Per-Job Wage
Lost and Found Property & Foundlings
Prize Money & Deposits for Safekeeping
The Book of Bequests
The Book of Inheritance
The Book of Marriage
The Book of Divorce
The Book of Sadaq
The Book of Dhihar
The Book of Lian
The Book of Foods
Book of Fatal and Non-Fatal Assault
The Book of Indemnities
The Book of Hudood
The Book of Jihad
The Book of the Judiciary
The Book of Testimonies
Appendix
Glossary
Who May Receive Zakat
The first type is the poor people. They are those who cannot afford what they need [whether] through earning or otherwise. The second type is the needy. They are those who can afford some of their needs but not all. 517
الأوَّلُ: الْفُقَرَاءُ، وَهُمُ: الَّذِيْنَ لاَ يَجِدُوْنَ مَا يَقَعَ مَوْقِعًا مِنْ كِفَايَتِهِمْ بِكَسْبٍ وَلاَ غَيْرِهِ. وَالثَّانِيْ: الْمَسَاكِيْنُ، وَهُمُ: الَّذِيْنَ يَجِدُوْنَ ذٰلِكَ، وَلاَ يَجِدُوْنَ تَمَامَ الْكِفَايَةِ.
The third type is the zakat collectors. They are the people who collect it and those who are needed for that (in other words, all workers hired by the zakat administration). 518 The fourth type consists of those whose hearts may be reconciled. They are the
الثَّالِثُ الْعَامِلُوْنَ عَلَيْهَا، وَهُمُ: السُّعَاةُ عَلَيْهَا، وَمَنْ يُحْتَاجُ إِلَيْهِ فِيْهَا. وَالرَّابِعُ: الْمُؤَلَّفَةُ قُلُوْبُهُمْ، وَهُمُ: السَّادَةُ الْمُطَاعُوْنَ فِيْ عَشَائِرِهِمْ، الَّذِيْنَ يُرْجَى بِعَطِيَّتِهِمْ
516. Allah (ST) says:
{Charity (here, meaning zakat) is only for the poor, and the needy, and those employed to collect (the funds), and to attract the hearts of those who have been inclined (towards Islam), and to free the captives, and for those in debt, and for Allah’s cause (such as those fighting in the way of Allah), and for the wayfarer (a traveler who is cut off from everything); a duty imposed by Allah, and Allah is All-Knower, All-Wise.} (at-Tawbah 9: 60)
إِنَّمَا الصَّدَقَاتُ لِلْفُقَرَاءِ وَالْمَسَاكِينِ وَالْعَامِلِينَ عَلَيْهَا وَالْمُؤَلَّفَةِ قُلُوبُهُمْ وَفِي } { الرِّقَابِ وَالْغَارِمِينَ وَفِي سَبِيلِ اللَّهِ وَابْنِ السَّبِيلِ ۖ فَرِيضَةً مِّنَ اللَّهِ ۗ وَاللَّهُ عَلِيمٌ حَكِيمٌ
517. According to the majority, one may own more than the niṣâb of zakat and still be deserving of it. (A) + (+M, +S)
518. Note: This includes the expenses of charitable organizations that collect the zakat.
authorities within their tribes, whose [conversion to] Islam is hoped for, and those whose evil may be evaded or faith may be strengthened by giving them zakat, or it is hoped to prevent them from [harming] Muslims, or who may help them [Muslims] collect zakat from those who are withholding it. 519
إِسْلاَمُهُمْ، أَوْ دَفْعُ شَرِّهِمْ، أَوْ قُوَّةُ إِيْمَانِهِمْ، أَوْ دَفْعُهُمْ عَنِ الْمُسْلِمِيْنَ، أَوْ مَعُوْنَتُهُمْ عَلَى أَخْذِ الزَّكَاةِ مِمَّنْ يَمْتَنِعُ مِنْ دَفْعِهَا.
The fifth type consists of slaves and captives who are indentured servants, and for freeing slaves. The sixth type includes those in debt. They are the debtors who borrowed money for themselves to pay for permissible things, or to reconcile two Muslim parties.
الْخَامِسُ: الرِّقَابُ، وَهُمُ: الْمُكَاتَبُوْنَ، وَإِعْتَاقُ الرَّقِيْقِ. السَّادِسُ: الْغَارِمُوْنَ، وَهُمُ: الْمَدِيْنُوْنَ لإِصْلاَحِ نُفُوْسِهِمْ فِيْ مُبَاحٍ، أَوْ لإِصْلاَحٍ بَيْنَ طَائِفَتَيْنِ مِنَ الْمُسْلِمِيْنَ.
The seventh type is in the cause of Allah (ST), and they are the fighters who are unpaid, not being part of an organized army unit. 520
السَّابِعُ: فِيْ سَبِيْلِ اللهِ، وَهُمُ: الْغُزَاةُ الَّذِيْنَ لاَ دِيْوَانَ لَهُمْ. الثَّامِنُ: ابْنُ السَّبِيْلِ،
519. Note: This would include giving zakat money to political campaigns and campaigners if this is in the best interest of Muslims. It is essential that this is done by people who are trustworthy and well-informed in this arena, that it is done in moderation, and that the main and most important recipients of zakat – the poor and the needy – are not neglected. The decision to give to this category was left to the imam. Now, where Muslims live as minorities, it may be delegated to the trustworthy organizations.
520. Note: Many contemporary scholars argue that this would now include all means of da‘wah. This was the position of the Islamic Fiqh Council of the Muslim World League in its second conference, Makkah, 1405. Some scholars, such as Ibn Jibreen and Yusuf al-Qaradâwi, go as far as allowing the building of masjids from the zakat money if there are not sufficient funds for this cause.
The eighth is the wayfarer. He is the traveler who lacks the means to return home, even if he was well-off in his homeland. Such are those who deserve to receive zakat, and it is not permissible to give it to others.
وَهُوَ: الْمُسَافِرُ الْمُنْقَطِعُ بِهِ، وَإِنْ كَانَ ذَا يَسَارٍ فِيْ بَلَدِهِ. فَهَؤلَاء ِهُم أَهْلُ الزَّكَاةِ، لا يَجُوزُ دَفْعُهَا إلَى غَيْرِهِم.
It is permissible to pay it to only one of them, since the Prophet (SA) instructed Bani Zurayq to pay it to Salamah ibn Ṣakhr, and he said to Qabeeṣah, “Stay here, Qabeeṣah, until the charity (meaning zakat) comes to us, and then we will give it to you.” 521
إِسْلاَمُهُمْ، أَوْ دَفْعُ شَرِّهِمْ، أَوْ قُوَّةُ إِيْمَانِهِمْ، أَوْ دَفْعُهُمْ عَنِ الْمُسْلِمِيْنَ، أَوْ مَعُوْنَتُهُمْ عَلَى أَخْذِ الزَّكَاةِ مِمَّنْ يَمْتَنِعُوَيَجُوْزُ دَفْعُهَا إِلَى وَاحِدٍ مِنْهُم، لأَنَّ النَّبِيِّ أَمَرَ بَنِيْ زُرَيْقٍ بِدَفْعِ صَدَقَتِهِمْ إِلَى سَلَمَةَ بْنِ صَخْرٍ، وَقَالَ لِقَبِيْصَةَ: "أَقِمْ يَا قَبِيْصَةُ حَتَّى تَأْتِيَنَا الصَّدَقَةُ، فَنَأْمُرَ لَكَ بِهَا."
The poor and needy are to be given what is sufficient for their needs, 522 and the worker is to be given fair recompense for his work, and the one whose heart is to be reconciled is to be given what will reconcile him, and the contracted slave and the debtor are to be given what they
وَيُدْفَعُ إِلَى الْفَقِيْرِ، وَالْمِسْكِيْنِ مَا تَتِمُّ بِهِ كِفَايَتُهُ، وَإِلَى الْعَامِلِ قَدْرُ عُمَالَتِهِ، وَإِلَى الْمُؤَلَّفِ مَا يَحْصُلُ بِهِ تَأْلِيْفُهُ، وَإِلَى الْمُكَاتَبِ وَالْغَارِمِ مَا يَقْضِيْ بِهِ دَيْنَهُ، وَإِلَى
They agree that it is acceptable to give it to students of knowledge, to enable them to finish their pursuit of Islamic knowledge.
521. (D:Auth)
It is still preferable in the madh-hab to give to all categories or as many as possible. (A/SM)
Only (-S) considered it mandatory to divide it among the 8 categories when they are present.
522. (A) + (+M): Their needs for up to one year.
(-S): Their needs for life.
(-H): Not more than the niṣâb.
need to pay off what is due on them, and the fighter is to be given what he needs for fighting, and the wayfarer is to be given enough to enable him to return to his homeland. None of them may be given more than that. 523
الْغَازِيْ مَا يَحْتَاجُ إِلَيْهِ لِغَزْوِهِ، وَإِلَى ابْنِ سَبِيْلٍ مَا يُوْصِلُهُ إِلَى بَلَدِهِ، وَلاَ يُزَادُ أَحَدٌ مِنْهُمْ عَلَى ذٰلِكَ.
Five [types] of them do not take anything except in the case of need. They are: the poor, the needy, the contracted slave, the debtor (for himself), and the wayfarer. 524 For four [types] of them, it is permissible to give them from the zakat even if they are well-off. They are the zakat collector, the one to be reconciled, the fighter, and the debtor who incurred debt to reconcile disputants.
وَخَمْسَةٌ مِنْهُمْ لاَ يَأْخُذُوْنَ إِلاَّ مَعَ الْحَاجَةِ، وَهُمُ: الْفَقِيْرُ، وَالْمِسْكِيْنُ، وَالْمُكَاتَبُ، وَالْغَارِمِ لِنَفْسِهِ، وَاْبنُ سَبِيْلٍ. وَأَرْبَعَةٌ يَجُوْزُ الدَّفْعُ إِلَيْهِمْ مَعَ الْغِنَى، وَهُمُ: الْعَامِلُ، وَالْمُؤَلَّفُ، وَالْغَازِيْ، وَالْغَارِمُ لإِصْلاَحِ ذَاتِ الْبَيْنِ.
523. (A/SM): The poor, the needy, those employed to collect (the funds), and those whose hearts are to be reconciled may keep any surplus if they are given more than they need. The other four types may only use the zakat for the purpose that made them eligible, such as earning their freedom, paying off their debt, supporting their military expedition, or covering their travel expenses until their return to their homeland. This is because it is understood, from the language of the verse that mentioned the eight types, that the money is transferred to the ownership of the first 4, while it is spent to support a particular cause for the second 4.
524. This depends on whether they have money accessible to them; they are still deserving if they have assets in their homeland that they cannot access. This scenario used to be more common in the past.
Who May Receive Zakat
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