Surah At-Tawbah (The Repentance): Verse 60

"Indeed, the Ṣadaqāt (charities/Zakat) are only for the poor..."

When the hypocrites criticized the Prophet (peace be upon him) regarding the distribution of the Ṣadaqāt, Allah clarified that the recipients are these specific groups, and that the Prophet (PBUH) takes no personal share from them. This leaves no ground for the hypocrites to attack the Prophet (PBUH) concerning the taking of Ṣadaqāt.

Herein lie several points (Maqāmāt):

Regarding the First Point:

The wisdom behind legislating Zakāt involves benefits accruing both to the giver of Zakāt and the receiver.

Benefits for the Giver:

1. Curbing Excessive Love of Wealth: Wealth is naturally beloved because power (qudra) is a perfection, and perfection is inherently beloved. Wealth is the strongest means to attain this power for humans. Excessive love for wealth distracts the soul from the love of Allah and preparation for the Hereafter. Legislating Zakāt breaks the strong inclination towards wealth, prevents the soul from being completely absorbed by it, and serves as a reminder that true happiness comes from spending wealth to seek Allah's pleasure. Thus, Zakāt is a necessary and proper remedy for the disease of loving the world, as indicated by: "{Take from their wealth a charity that you may purify them and sanctify them thereby}" (At-Tawbah: 103).

2. Preventing the Cycle of Endless Desire: Accumulation of wealth leads to increased power, which leads to increased enjoyment of that power, which in turn drives the person to seek more wealth—a self-perpetuating, endless cycle. Zakāt establishes a definitive stopping point by obligating the owner to spend a portion of it in seeking Allah's pleasure, redirecting the soul from this endless, dark path toward the realm of servitude to Allah and seeking His satisfaction.

3. Combating Arrogance and Hardness of Heart: Abundance of wealth leads to arrogance (ṭughyān) and hardness of heart because the power derived from wealth makes a person resist any impediment to acquiring more wealth. This is alluded to in: "{Indeed, man transgresses, when he sees himself self-sufficient}" (Al-'Alaq: 6-7). Zakāt lessens this arrogance and returns the heart to seeking the Merciful's pleasure.

4. Achieving Perfection of the Rational Soul: The rational soul has two powers: theoretical and practical. The perfection of the theoretical power lies in glorifying Allah's command, and the perfection of the practical power lies in compassion for Allah's creation. Zakāt helps the soul achieve this perfection by being benevolent to creation, conveying good to them, and warding off harm. This aligns with the saying: "Adorn yourselves with the characteristics of Allah."

5. Earning Love and Prayers: When people know someone strives to convey good to them and ward off harm, they naturally love that person. The poor, knowing the wealthy person spends a portion of their wealth on them (and that more wealth means more spending), support them with prayers and good intentions. These prayers become a means for the benefactor's continued well-being and prosperity, as indicated by: "{And that which benefits the people remains on the earth}" (Ar-Ra'd: 17) and the Hadith: "Fortify your wealth with Zakāt."

6. Attaining True Self-Sufficiency: Self-sufficiency from something is greater than self-sufficiency by something. Self-sufficiency by something necessitates need for it (though it may be used to become independent of others). True self-sufficiency is independence from things, which is a quality of the Truth (Allah). Allah grants the wealthy self-sufficiency by wealth; Zakāt moves them to the higher station of self-sufficiency from wealth.

7. Preserving Wealth Permanently: Wealth is named māl because of the strong inclination everyone has towards it, yet it is fleeting and prone to dispersal. When spent in righteous causes, it achieves a lasting existence, earning perpetual praise in this world and eternal reward in the Hereafter. One cannot take physical gold to the grave, but one can take its value if spent seeking the greatest pleasure (Allah's pleasure).

8. Emulating Angels and Prophets: Spending resembles the characteristics of angels and prophets, while hoarding resembles blameworthy misers. Therefore, spending is preferable.

9. Emulating Divine Attributes: Conveying goodness and mercy are attributes of Allah. Striving to acquire these attributes, according to one's capacity, is to adopt the characteristics of Allah, which is the ultimate human perfection.

10. Establishing the Hierarchy of Blessings: Humans have three aspects: spirit, body, and wealth. Faith engages the spirit; prayer engages the tongue and body. If wealth were not spent in good causes, the stinginess regarding wealth would exceed the willingness to sacrifice one's spirit or body, which is ignorance. The ranks of happiness are: spiritual (highest), bodily (middle), and external (wealth/status, lowest). Since the spirit is already dedicated to servitude, dedicating wealth (the servant of spiritual happiness) to Allah's pleasure is necessary.

11. Fulfilling Gratitude: Scholars state that thanking a blessing means using it to seek the pleasure of the Bestower. Since Zakāt is gratitude for the blessing of wealth, and thanking the Bestower is obligatory, Zakāt is obligatory.

12. Fostering Muslim Unity: Legislating Zakāt fosters affection among Muslims and removes envy and hatred, which are important matters.

Benefits for the Receiver:

1. Wealth's True Purpose: Allah created wealth not for its own sake (gold and silver have little intrinsic use) but as a means to attain benefits and repel harms. If a person has enough wealth for their needs, they are more entitled to keep it because they share the characteristic of need with others but are distinguished by having striven to acquire it. However, if surplus wealth exists while another is needy, two claims arise: the owner's claim (effort and attachment) and the poor person's claim (need). Divine wisdom balances these by preserving the majority for the owner and giving a small portion to the poor.

2. Preventing Wealth from Being Idle: Surplus wealth kept idle is prevented from fulfilling the purpose for which it was created. Giving a portion to the poor ensures this divine wisdom is not entirely suspended.

3. Divine Provision: The poor are dependents of Allah ("{And there is no moving creature on the earth but that upon Allah is its provision}" [Hud: 6]), and the wealthy are Allah's treasurers, as the wealth in their hands is Allah's. It is not strange, then, for the King (Allah) to instruct His treasurer (the wealthy) to distribute a portion of the treasury to His needy servants.

4. Justice and Mercy: It is unfitting for the Wise and Merciful to leave wealth entirely in the hands of the non-needy while neglecting the utterly helpless poor.

5. Enabling Recovery: The small portion given to the poor cannot be recovered by them through their own efforts. However, the wealthy person, having retained the majority, can use it for trade to compensate for the small loss.

6. Social Stability: If the wealthy do not address the needs of the poor, extreme need might drive the poor to join the enemies of Muslims or commit reprehensible acts like theft. Zakāt prevents this.

7. Fulfilling Half of Faith (Patience and Gratitude): Faith is half patience and half gratitude. Wealth causes gratitude when present and necessitates patience when absent. The wealthy are commanded to give a portion, thus practicing patience over that loss, becoming grateful for the wealth itself. The poor, having patience in its absence, receive a portion, allowing them to practice gratitude upon receiving it. Zakāt makes all accountable people possess both patience and gratitude.

8. Divine Favor to the Poor: Allah essentially tells the poor: "Though I withheld great wealth, I made Myself indebted to you. And though I gave the wealthy much, I commanded them to wait upon you until you take what is due, thus saving them from Hellfire." If the wealthy claim they bestowed a Dinar, the poor can reply that they bestowed the greater favor by saving the wealthy from worldly shame and eternal punishment.

Issue 1: The Scope of Recipients

"{Indeed, the Ṣadaqāt are only for the poor...}" This verse indicates that no one has a right to Ṣadaqāt except these eight categories, which is agreed upon. The word {إنما} (Innamā) implies restriction/exclusivity.

Evidence for exclusivity:

1. Innamā is a compound of Inna (affirmation) and Mā (negation), resulting in affirmation restricted to what is mentioned.
2. Ibn Abbas used this structure in the Hadith: "Interest is only in deferred payment" (Innamā al-ribā fī an-nasī’ah) to negate excess interest. Similarly, companions used: "Water is only from water" (Innamā al-mā’u min al-mā’i) to negate ghusl unless ejaculation occurs.
3. The verse: "{Indeed, Allah is but one God}" (An-Nisā’: 171) restricts divinity solely to Allah.
4. Poetry also uses this structure to denote restriction.

This confirms that Ṣadaqāt cannot be spent outside these eight categories. The Prophet (PBUH) confirmed this when he told a man: "If you are one of the eight categories, you have a right in them; otherwise, it is a headache and a stomach ailment." He also said: "Charity is not lawful for a rich man nor for one who is strong and self-sufficient."

Issue 2: The Prophet's (PBUH) Position

Since the hypocrites criticized the Prophet (PBUH) for taking Ṣadaqāt, Allah clarified that he only takes them for these eight categories and not for himself or his close associates. As established, distributing a small portion of the wealthy's money to the needy is the necessary wisdom. Therefore, the hypocrites' slander is sheer ignorance and folly. The Prophet (PBUH) would say: "I give nothing, nor do I withhold anything; I am merely a treasurer, placing things where I am commanded."

Issue 3: Distribution Among the Eight Categories

Hanafi View: It is permissible to spend Zakāt on only some of these categories. This is the view of 'Umar, Hudhayfah, Ibn Abbas, Sa'id ibn Jubayr, Abu al-'Aliyah, and an-Nakha'i.

Shafi'i View: It is obligatory to distribute Zakāt to all eight categories. This is the view of 'Ikrimah, az-Zuhri, and 'Umar ibn 'Abd al-'Aziz. They argue that the division is explicitly mentioned in the Book and reinforced by "{an obligation from Allah}". They further require a minimum of three individuals per category (as the minimum for a plural is three). They also mandate equal division among the shares of the eight categories (e.g., if 10 Dirhams are distributed among 5 existing categories, each gets 2 Dirhams). However, within a category, the distribution among the individuals does not require equality (e.g., one poor person gets 1 Dirham, another 2/3 of a Dirham, etc.).

Author's (Al-Razi's) Rebuttal to the Shafi'i View: The verse does not necessitate that every single Ṣadaqah must be distributed among all eight categories.

• Textual Evidence (Naql): Consider the verse on Ghanā’im (spoils of war): "{And know that whatever you take of a thing—then indeed, for Allah is one-fifth of it, and for the Messenger...}" (At-Tawbah: 41). No one claims that every single piece of captured wealth must be divided among those five groups. Rather, the consensus is that the total spoils are allocated to them. Similarly, the total Ṣadaqāt are for the eight categories; it does not mean Zayd's specific Ṣadaqah must be divided among all eight.
• Rational Evidence ('Aql): A ruling established for a whole does not necessitate its establishment for every part of that whole.

Further Support for the Hanafi View:

1. If a person owes half a dīnār (on 20 dīnārs), dividing it into 24 minuscule parts (to cover all categories) would render each part useless for any meaningful purpose.
2. If this strict division were required, the senior Companions (like 'Umar and Ibn Abbas) would have known and followed it. Their differing practice proves it is not mandatory.
3. The Shafi'i view struggles with the issue of transferring Zakāt. If a person lives in a village where there are no muqātilūn (fighters), ghārimūn (debtors), ʿāmilūn (collectors), or mu’allafati qulūbuhum (those whose hearts are to be reconciled), how can he fulfill the obligation? Forcing him to travel with his Zakāt to a place where these categories exist is a view no one holds. Therefore, the obligation to distribute to all eight must be lifted.

Issue 4: Defining the Eight Categories

*1. The Poor (Fuqarā’) and 2. The Needy (Masākīn):* Both are needy people whose income does not cover their expenses.

• Shafi'i View: The Faqīr is the one in the most severe need.
• Hanafi View: The Miskīn is the one in the most severe need.
• Abu Yusuf/Muhammad View: There is no difference; the two terms are used for emphasis, and they receive two shares collectively, unlike others.

Significance of the Difference: This difference only matters in wills (waṣāyā), not in Zakāt distribution.

Arguments for the Faqīr being in worse condition (Shafi'i/Ahmad):

1. Order of Mention: Allah mentions the Fuqarā’ first, implying priority (like mentioning Abu Bakr before 'Umar, or vice versa, depending on one's preference).
2. Linguistic Derivation: Faqīr derives from mafqūr (one whose vertebra is broken/dislocated), implying severe physical disability alongside need, preventing earning. This state is the most severe destitution. The word Fāqirah (calamity) in the Qur'an (Al-Qiyāmah: 25) signifies the greatest disaster.
3. Hadith Contradiction: The Prophet (PBUH) sought refuge from poverty ("Poverty almost leads to disbelief") yet prayed to die among the Masākīn. If Miskīn were worse than Faqīr, this would be a contradiction (seeking refuge from the lesser evil while praying for the greater).
4. Wealth Ownership: The Qur'an states: "{...but as for the ship, it belonged to some poor men (masākīn)...}" (Al-Kahf: 79). A Miskīn can own property (a ship). However, no text suggests a Faqīr can own anything. (The counter-argument that "{And Allah is the Self-Sufficient, and you are the poor}" [Muhammad: 38] applies to all humans relative to Allah, not material wealth).
5. Context in Al-Balad: "{...or a needy person in distress (miskeen dhū matraba)}" (Al-Balad: 16). The restriction "in distress/dust-covered" implies that a Miskīn might exist without this extreme condition, meaning he might own something.
6. Ibn Abbas's Definition: He identified the Fuqarā’ as the People of the Bench (Ahl al-Ṣuffah), who had no homes, and the Masākīn as those who roamed and begged. The condition of the Ahl al-Ṣuffah (who did not beg) was more severe than those who begged.
7. Linguistic Root of Maskanah: Maskanah derives from sukūn (calmness/rest). A Miskīn is calm because when he begs and is answered, his fear subsides. Alternatively, he is calm even if refused, not causing a disturbance. Thus, Maskanah implies begging and supplication to others. Since the verse mentions "{...and the deprived (al-maḥrūm)}" (Adh-Dhāriyāt: 19), and the Miskīn is the beggar, the Maḥrūm (deprived) must be the Faqīr (who does not beg, implying greater deprivation).
8. Prophetic Prayer: The Prophet (PBUH) prayed to die a Miskīn, and he died owning many things, proving Maskanah does not preclude ownership. Poverty (Faqr), however, is linked to disbelief, indicating extreme need.
9. Opposites: Poverty and wealth are opposites. Humility/supplication (Tamasuk) and arrogance are opposites. Wealth is the opposite of poverty; Maskanah is the opposite of arrogance/displaying pride. One can be a rich man who displays humility (Miskīn), but a Faqīr is defined by the absence of wealth.

Arguments for the Miskīn being in worse condition (Hanafi):

1. Al-Balad Verse: "{...or a needy person in distress (miskeen dhū matraba)}" (Al-Balad: 16). This describes the Miskīn as extremely destitute (dust-covered), and expiations are assigned to him, indicating extreme hunger.
2. Poetry: A poet described a man whose livestock and family needs were unmet as a Faqīr, yet he still possessed a small animal (ḥalūbah).
3. Linguistic Root (Alternative): Miskīn is one who stays where he is found because he has no home.
4. Lexicographers: Al-Asma'i and Abu 'Amr ibn al-'Alaa said: The Faqīr has what suffices him; the Miskīn has nothing.

Rebuttal to the Hanafi Arguments:

• The Al-Balad verse only proves that a Miskīn can be extremely destitute (dhū matraba), not that all Masākīn are.
• The poet's subject was a Faqīr despite having a small animal, which supports the view that Faqr is a state of severe need, even if some minor possession remains.
• The Miskīn is the one who begs and supplicates, as established by the linguistic analysis of sukūn.

Conclusion on Faqīr vs. Miskīn: The consensus among scholars cited here (including Ibn Abbas, Hasan, Mujahid, and az-Zuhri) is that the Faqīr does not beg, while the Miskīn does beg. Since the one who begs finds relief (as people usually give), the Miskīn is in an easier situation than the Faqīr.

3. The Collectors (Al-'Āmilīn 'Alayhā): Those appointed to collect Ṣadaqāt. They are paid according to their wages for their work. Some say they receive one-eighth of the total. It is not permissible for a descendant of Hashim or Muttalib to be a collector to receive a share, as the Prophet (PBUH) refused to appoint Abu Rafi' (a freed slave of the Prophet's clan) for this reason, stating, "The freed slave of a people is one of them." The word 'alā implies authority/stewardship.

4. Those Whose Hearts Are to Be Reconciled (Al-Mu’allafati Qulūbuhum): These are chiefs or influential people whom the Prophet (PBUH) gave gifts to on the Day of Hunayn (e.g., Abu Sufyan, Al-Aqra' ibn Habis) to incline them toward Islam or secure their loyalty. The author notes that these specific gifts were from general wealth, not Zakāt. The purpose is to show that spending funds to reconcile hearts is permissible. The Imam may use this share to reconcile the hearts of Muslims or non-Muslims for the benefit of the Muslim community, but only from Fay’ (public revenue), not from Zakāt funds, if they are non-Muslims. If they are Muslims, they receive from Zakāt. The ruling is not abrogated; the Imam can use this share for reconciliation.

5. Freeing Slaves (Fī al-Riqāb): There are differing views on how this share is used:

• Shafi'i/Layth: It is designated for the Muktābūn (indentured servants) to buy their freedom.
• Malik/Ahmad/Ishaq: It is used to purchase slaves outright for the purpose of manumission.
• Hanafi: Only a portion is used toward freeing a slave, as the preposition fī (in/concerning) implies involvement rather than full ownership/transfer, unlike the preposition lī (for) used for the first four categories.

Distinction based on Prepositions: The first four categories receive their share directly (using lī), allowing them full discretion over the money. The last four categories receive the benefit of the money being spent on their need (using fī): freeing their necks, paying their debts, equipping fighters, or supporting the traveler.

6. Debtors (Al-Ghārimīn): Those whose debts are due. Debt incurred through sin is not covered, as Zakāt is for aid. Debts incurred for necessary expenses, public interest, or mediating reconciliation are covered.

7. In the Cause of Allah (Fī Sabīlillāh): Interpreted by most commentators as warriors/fighters (ghuzāt). Shafi'i, Malik, and Ishaq permit giving to a wealthy fighter. Abu Hanifa requires need. Some jurists allow spending this share on all general good works (shrouding the dead, building forts, maintaining mosques), as the phrase is general.

8. The Traveler (Ibn as-Sabīl): The traveler who is stranded away from home and unable to reach his destination without assistance, provided the journey was not for sin.

Issue 5: Rulings on These Categories

Ruling 1: Scope of Ṣadaqāt

• Agreed: It includes obligatory Zakāt (as it is called Ṣadaqah in the Qur'an and Hadith).
• Disputed: Whether it includes voluntary charity (Ṣadaqah in the specific sense). The stronger view is that it refers only to obligatory Zakāt because:
  1. The restriction ({إنما}) only holds true if applied to obligatory Zakāt, as voluntary charity can be spent on mosques, schools, etc.
  2. The verse logically follows a prior detailed explanation of the obligatory Ṣadaqāt.

Ruling 2: Administration The verse implies that the Imam (or his representative) must collect and distribute Zakāt, evidenced by the mention of a share for the ʿāmilūn (collectors). However, the permissibility of the owner distributing Zakāt on hidden wealth himself is supported by the mention of the right of the poor/needy in their wealth ({وفي أموالهم حق للسائل والمحروم}).

Ruling 3: The Imam's Share Does the Imam have a right to the share designated for the ʿāmilūn? Some affirm it, arguing the Imam is the ultimate collector. Others deny it, arguing the Imam is outside the eight categories listed exclusively.

Ruling 4: The Collector's Wealth If the collector is wealthy, does he take the share? Al-Hasan said only if needy. Others say yes, as it is wages for work. Some argue he gets the full eighth share, like the other categories. The majority hold his right is limited to his actual expenses incurred during collection.

Ruling 5: Distribution Restriction Zakāt money cannot leave these eight categories. It is agreed that it cannot be spent entirely on the ʿāmilūn or Mu’allafati Qulūbuhum alone.

Ruling 6: Current Practice Since the ʿāmilūn and Mu’allafati Qulūbuhum are often absent today, the Zakāt should be distributed among the remaining six categories. Following the Shafi'i view (distributing among all existing categories) is the most cautious approach.

Ruling 7: Muslim vs. Non-Muslim Recipients The general wording ({للفقراء والمساكين}) includes both Muslims and non-Muslims, but reports indicate that Zakāt should generally not be given to non-Muslims unless they are among the ʿāmilūn or Mu’allafati Qulūbuhum.

Allah then states: "{An obligation from Allah}". This is an emphatic confirmation, reinforcing the prohibition against deviating from this distribution. It is reported that Allah did not entrust the division of Zakāt even to a near angel or a sent prophet, but managed it Himself.

"{And Allah is All-Knowing, Wise}": He knows the measure of all benefits, and He legislates only what is most appropriate and beneficial.

"And among them are those who abuse the Prophet and say, 'He is all ear.' Say, 'An ear for good for you; he believes in Allah and believes the believers and is a mercy to those who believe among you.' And for those who abuse the Messenger of Allah is a painful punishment."