Surah At-Tawba (9) — Ayah 60

60. 1. In this verse, the mention of the deserving recipients of charity is being made in order to close the door to this objection. By charity here is meant the obligatory charity, i.e., Zakat. The verse begins with "Innama," which is among the expressions of restriction, and in "al-sadaqat" the "lam" of definition is for the genus, meaning that this type of charity (زکوٰۃ) is restricted to these eight categories mentioned in the verse, and it is not valid to use the Zakat funds for any other purpose. There is a difference of opinion among the scholars as to whether it is necessary to distribute Zakat among all eight categories. The two opinions are: whether it is necessary to spend the Zakat funds on all eight categories, or whether the Imam or the one paying Zakat may spend it as he deems appropriate according to need on any one or more of these categories. Imam Shafi'i and others hold the first opinion, while Imam Malik and Imam Abu Hanifa and others hold the second opinion. And the second opinion is more authentic. According to Imam Shafi'i's view, it is necessary to spend the Zakat funds on all eight categories, meaning that without considering the needs and benefits, the amount should be divided into eight parts and some amount should be spent on each of the eight places. Whereas according to the second opinion, it is necessary to consider the needs and benefits; the Zakat funds should be spent where there is more need or where the benefits require spending on a particular category, even if there is no amount left to spend on the other categories. The rationality found in this opinion is not found in the first opinion.

60. 2. The brief details of these eight categories are as follows. 1. The poor (faqir) and the needy (miskin) are very close in meaning, and one term can be applied to the other, i.e., a faqir can be called a miskin and a miskin can be called a faqir. Therefore, there is considerable difference in their separate definitions. However, it is certain in the meaning of both that those who are in need and deprived of the required amount and resources to fulfill their needs and necessities are called faqir and miskin. In the definition of miskin, there is a hadith in which the Prophet ﷺ said, "A miskin is not the one who goes around from house to house for a morsel or two or a date, but a miskin is the one who does not have enough wealth to make him independent, nor does he display such poverty that people consider him poor and deserving and give him charity, nor does he himself extend his hand to people." (صحیح بخاری ومسلم کتاب الزکوٰۃ) In the hadith, the real miskin is considered to be the person mentioned, otherwise, from Ibn Abbas ؓ and others, the definition of miskin is narrated as the one who begs, goes around and asks persistently from people, and the faqir is the one who, despite being needy, refrains from asking and does not ask people for anything (Ibn Kathir).

2. By "amilin" are meant those government officials who are appointed for the collection and distribution of Zakat and charity and for keeping its accounts.

3. "Muallafatul qulub" refers firstly to those disbelievers who are inclined towards Islam and by helping them there is hope that they will become Muslim. Secondly, those new Muslims who need to be helped in order to keep them firm on Islam. Thirdly, those individuals who, if helped, are expected to prevent the people of their area from attacking Muslims, and thus protect the nearby weak Muslims. These and other similar situations are included in "ta'lif al-qulub," on which Zakat funds can be spent, even if the mentioned individuals are wealthy. According to the Hanafis, this category has ended, but this is not correct; according to circumstances and conditions, it is permissible to spend Zakat funds on this category in every era.

5. For freeing necks (slaves). Some scholars have taken this to mean only "mukatab" slaves, and some have taken it to mean all types of slaves, whether "mukatab" or not. Imam Shawkani has preferred this latter opinion.

6. By "gharimin" are meant, firstly, those who are in debt due to providing for their families and necessities of life and do not have cash or any goods to sell and pay off the debt. Secondly, those responsible guarantors who have given a guarantee for someone and then became responsible for its payment, or whose crop was destroyed or business suffered a loss and on this basis they became indebted. It is permissible to help all such individuals from the Zakat fund.

7. "Fi sabilillah" means jihad, i.e., it is permissible to spend Zakat funds on military equipment and necessities and on the mujahid (even if he is wealthy). And in the hadiths, it is mentioned that Hajj and Umrah are also included in "fi sabilillah." Similarly, according to some scholars, preaching and dawah are also included in "fi sabilillah," because their purpose, like jihad, is to exalt the word of Allah.

8. "Ibn al-sabil" means the traveler. That is, if a traveler becomes deserving of help during travel, even if he is wealthy in his home or homeland, he can be helped from the Zakat fund.