The eight categories of zakat recipients

The source: the eight categories of the Quran

Allah fixed the recipients: « Alms are only for the poor, the needy, those who work upon them, those whose hearts are to be reconciled, for freeing slaves, for the indebted, in the path of Allah, and for the wayfarer » (Surah at-Tawba, 60). The Prophet (peace and blessings of Allah be upon him) sent Muadh to Yemen with it: a charity taken from the rich of a people and returned to their poor (al-Bukhari 1331, Muslim 19).

The poor and the needy: how much to give

Two measures coexist. Malikis, Hanbalis and some Shafiites: the needy is given enough to cover his subsistence and that of his dependents for a year, zakat renewing each year; Malikis even allow help toward marriage when funds allow. Shafiites and one Hanbali narration: he is given enough to uproot poverty durably, reaching independence that no longer needs zakat. The support is the hadith of Qabisa: « Begging is lawful only for three: a man who bore a guarantee, a man struck by a disaster that swept his wealth, and a man struck by destitution, each until he reaches a sufficient means of living » (Muslim 1044). an-Nawawi derives the rule: for the craftsman, the price of his tool or starting capital; for one with no trade, lasting provision.

The collector and those whose hearts are reconciled

The zakat collector takes from zakat for his work, without the condition of poverty, per « zakat is not lawful for the rich, except in five cases », among them the collector (Abu Dawud 1635). Shafiites and Hanbalis set his wage by contract or the value of the work; Hanafis give him according to his task without exceeding half of what he collects. Hearts to be reconciled: the reliable position of Malikis, Shafiites and one Hanbali narration suspends this share since Islam became strong, unless a recurring need arises; Hanafis hold it abolished after the Prophet by the Companions' consensus. Ibn Qudama lists the concerned: newly converted chiefs to be firm, notables to be drawn in, men to be turned against the enemy, collectors to be made obedient; among non-Muslims, one whose Islam is hoped for and one whose harm is averted.

Slaves and the indebted

Within slaves: the majority (Hanafis, Shafiites, Hanbalis) helps the bonded servant pay his manumission price; Malikis and Ahmad in one narration reserve the share for the outright slave. The indebted: debt taken for subsistence, marriage, treatment, housing or a child's wedding grant entitles to zakat by agreement, with conditions among Malikis: to be Muslim, outside the Prophet's family, not to have borrowed in order to receive zakat, and the debt not to stem from vice (wine, gambling); Malikis, Shafiites and Hanbalis refuse him until he repents and accept him after. Shafiites require the debt to be due now, three views existing for deferred debt.

In the path of Allah and the wayfarer

In the path of Allah: the majority place there the volunteer fighter not listed in the registers, rich or poor, since he serves the Muslims' interest, per « zakat is not lawful for the rich, except in five cases », among them the fighter; Abu Hanifa requires him to be below the threshold; Muhammad ibn al-Hasan and several Hanafis include the poor pilgrim, and others read into it the quest for knowledge and every good work. Malikis extend the share to war works: walls, ships, a spy. The wayfarer is the traveller deprived of what would take him home, even if wealthy there, for his wealth is out of reach; he is given enough to rejoin his people. Conditions: the journey must not be toward a sin, and it is preferred that he finds no lender, without the loan being required of him per the majority Malikis, Shafiites and Hanafis.

Must the eight be shared out?

Consensus: if only one category exists, all the zakat goes to it. Shafiites and one narration of Ahmad impose equal division among the categories present, each share having an eighth, the collector excepted. The majority (Hanafis, Malikis, Hanbalis) allow giving all to one category, per « those in whose wealth there is a known right » and the verse praising giving to the poor (Surah al-Baqara, 271); it is only recommended, per the Shafiites, to reach at least three persons per category, and individuals are ranked by need.