4.1.3.4 Recipients of Zakah

Who Has the Right to Receive Zakāh

Allah did not leave the distribution of zakāh to human opinion. He Himself named the categories of people who may receive it. Giving zakāh to those whom Allah named is an act of worship and obedience, and giving it to others is not accepted as zakāh, even if it is a good deed.

The foundational verse is:

“Zakāh expenditures are only for the poor and the needy, and those employed to collect it, and those whose hearts are to be reconciled, and for freeing slaves, and for those in debt, and for the cause of Allah, and for the stranded traveler, as an obligation from Allah. And Allah is All Knowing, All Wise.”
(Qur’an 9:60)

In this chapter, we focus on understanding these eight categories, and some key rules that are specific to them, without repeating details about the general nature or obligation of zakāh itself.

The Poor (al‑Fuqarāʾ)

The first category is the poor. These are people who do not have enough to cover their basic needs such as food, clothing, shelter, and essential living costs, and they have little or no income.

They may have almost nothing, or they may have some income or possessions, but still fall short of the minimum they need for a dignified life. Sometimes their poverty is visible. Other times they may hide it out of modesty.

Allah praises those who are in need but do not openly beg:

“(Charity is) for the poor who are restricted in the way of Allah, unable to move about in the land. The unaware would think them rich because of their restraint, but you recognize them by their mark. They do not beg people persistently. And whatever good you spend, indeed Allah is Knowing of it.”
(Qur’an 2:273)

A person may be “poor” for zakāh purposes even if he owns some items, like simple furniture, basic clothing, or tools needed for work, as long as he still does not reach sufficiency.

The Needy (al‑Masākīn)

The needy are also in hardship, but classical scholars often explain that they may be slightly better off than the very poor, yet still below sufficiency. They might have a job or an income, but it is not enough. They might have a house but cannot pay for proper food, schooling, or health care.

Some scholars reverse the exact distinction, making the “needy” worse off than the “poor,” but all agree that both groups are people whose income and wealth fall below what they reasonably need.

Allah mentions both together:

“For the poor and the needy, and for those employed to collect it…”
(Qur’an 9:60)

For a beginner, the practical point is this: both the poor and the needy are those whose essential needs are not met. Zakāh can be given to help them reach a stable, dignified level of living.

Those Employed to Collect Zakāh (al‑ʿĀmilūna ʿAlayhā)

The third category are the workers who are appointed to organize and collect zakāh. They perform tasks such as calculating, collecting, recording, guarding, and distributing zakāh funds and goods.

Their right is not because they are poor, but because of the work they do in serving this pillar of Islam. They can receive payment from zakāh funds even if they are personally wealthy.

In the Qur’an, Allah mentions them explicitly:

“(Zakāh expenditures are only) … for those employed to collect it…”
(Qur’an 9:60)

The Prophet ﷺ used to appoint collectors and pay them for their work. Among the narrations is that he said about those he sent on such missions:

“No zakāh collector who collects (wealth) for us, then conceals a needle or more of it, but it will be a scorching fire on the Day of Resurrection.”
(Muslim)

This shows that collecting zakāh is an official, accountable duty, and its workers receive from zakāh as a right, not as charity, within reasonable limits that match their work and time.

Those Whose Hearts Are to Be Reconciled (al‑Muʾallafah Qulūbuhum)

This category refers to people whose hearts are being inclined toward Islam or strengthened in it. This can include different types of individuals, depending on context.

It may include new Muslims who are fragile in faith and need financial support to stabilize their new life. It may also include influential people whose acceptance, support, or neutral stance toward the Muslim community can protect it or strengthen it.

Allah uses a broad description:

“(Zakāh expenditures are only)… and those whose hearts are to be reconciled…”
(Qur’an 9:60)

The Prophet ﷺ at times gave from zakāh to new Muslims and also to tribal leaders to soften their hearts and protect the believers. For example, after the Battle of Ḥunayn, he gave gifts to certain leaders from zakāh and spoils to calm tension and win their good will.

The use of this category can depend on the situation of the Muslim community, the wisdom of its leadership, and whether this spending truly leads to good for Islam and the Muslims.

For Freeing Slaves (Fir‑Riqāb)

The fifth category is for freeing human beings from bondage. In the time of revelation there were many slaves, and Islam opened several doors to free them. One of them was zakāh.

Allah says:

“(Zakāh expenditures are only)… and for freeing slaves…”
(Qur’an 9:60)

The Prophet ﷺ strongly encouraged the freeing of slaves:

“Whoever frees a Muslim slave, Allah will free all the parts of his body from the Fire in return for every part of the slave’s body.”
(Bukhārī and Muslim)

Classically, zakāh could be used to help a slave who had a contract with his master to purchase his freedom, or to directly buy and free slaves. In modern times, where legal slavery mostly does not exist, some scholars discuss applying the spirit of this category to similar forms of bondage and unjust captivity, such as certain types of human trafficking, prisoners of war, or Muslims unjustly imprisoned and in need of payment for their release.

The specifics of these modern applications belong to detailed legal discussions, but the core principle is that zakāh can be used to rescue people from severe forms of human bondage.

Those in Debt (al‑Ghārimūn)

The sixth category are those who are overwhelmed by debt. They may be otherwise average in income, but a debt has placed them in real hardship. Zakāh can help them pay off such debts.

Allah includes them among the deserving:

“(Zakāh expenditures are only)… and for those in debt…”
(Qur’an 9:60)

The Prophet ﷺ showed special concern for people burdened with debt. He initially did not pray the funeral prayer over someone who died with unpaid debts and no assets, to teach the community the seriousness of debt. Later, when Allah enriched him, he said:

“I am closer to the believers than themselves. Whoever among the believers dies and leaves a debt, I am responsible for paying it, and whoever leaves wealth, it is for his heirs.”
(Bukhārī)

For zakāh, not every debt qualifies. Scholars distinguish between:

Debts taken for a permissible or necessary purpose, such as basic living needs, treatment, supporting dependants, or paying off another person’s debt in a good way. These may be helped from zakāh.

Debts taken for sinful purposes. Such a person should repent, and scholars differ on details, but careless, ongoing sinful spending is not to be “rewarded” with zakāh.

Also, someone with high income who can easily pay their debts is not usually considered among “those in debt” for zakāh, even if he technically owes money.

In the Cause of Allah (Fī Sabīlillāh)

This category is often translated as “in the path of Allah.” At its most basic, it includes those striving in legitimate, lawful struggle for the protection of Islam and the Muslims, such as fighters who are not paid a salary and lack resources.

The Qur’an says:

“(Zakāh expenditures are only)… and in the cause of Allah…”
(Qur’an 9:60)

The Prophet ﷺ said about the one who prepares a fighter:

“Whoever equips a warrior in the cause of Allah has fought (by that), and whoever looks after the family of a warrior in his absence has fought (by that).”
(Bukhārī and Muslim)

Classically, this verse was applied to those truly engaged in jihad in a legitimate sense, under rightful authority, not to any individual or group who claims “cause of Allah” for their own violent aims.

In later times, some scholars argued that “in the cause of Allah” might include other kinds of work for the religion such as certain forms of Islamic education, daʿwah, or communal benefit, especially when clearly tied to strengthening the faith and protection of the community. Others kept the category more restricted. Because of this, the exact scope in modern contexts is a matter of juristic discussion.

For a beginner, the key points are that this category:

Is not a vague label to justify any project.

Refers to activities that truly and clearly serve Allah’s religion and the Muslim community, within the bounds of Islamic law and with proper authority.

The Stranded Traveler (Ibnu s‑Sabīl)

The final category is the traveler cut off from his wealth. He might be wealthy in his home country, but on a journey he has lost access to his funds, been robbed, stranded, or left without means to return home.

Allah names him among the recipients:

“(Zakāh expenditures are only)… and for the stranded traveler…”
(Qur’an 9:60)

The purpose is to restore him to safety and dignity, enabling him to continue or return, not to enrich him beyond his situation at home. If he can access his money easily, or could reasonably take a lawful loan, he might not fall under this category. But if he truly has no access, he may receive what is sufficient for his needs during the journey or to return home.

Even if such a traveler is socially high in status or has a good position in his own land, his immediate state of being “cut off” on the road makes him a potential zakāh recipient.

Important Limits and Exclusions

Alongside the eight categories, there are some important principles about who cannot receive zakāh, even if they might fall within one of the categories by need.

The Prophet ﷺ said:

“Zakāh is not lawful for a rich person except in five cases: one who fights in the cause of Allah, a zakāh worker, a person in debt, a buyer of zakāh (from the poor) with his own money, and a poor person who is given zakāh then gives it as a gift to a rich person.”
(Abū Dāwūd; some scholars differ on parts of its authenticity, but its meaning is supported by other texts)

Family relations also matter. A person is not allowed to give obligatory zakāh to:

His parents and grandparents above him.

His children and grandchildren below him.

This is because supporting them is already his duty. Zakāh cannot be used to escape that responsibility.

On the other hand, a man may give his zakāh to his brothers, sisters, uncles, aunts, and more distant relatives if they fall under the categories of poor or needy. In fact, this combines charity with family ties. The Prophet ﷺ said:

“Charity given to a poor person is charity, and charity given to a relative is two things: charity and maintaining family ties.”
(Tirmidhī)

However, a husband does not give his zakāh to his wife, since he is already obliged to provide for her, while according to many scholars a wife may give zakāh to her poor husband if he is truly needy, because she is not financially obliged to support him.

Intention and Justice in Distribution

Zakāh is not only about amounts and categories. It is also about the heart and intention. The giver must intend zakāh as an act of worship for Allah alone, not as a way to boast, control, or humiliate others.

Allah warns against ruining charity with arrogance:

“O you who believe, do not nullify your charities with reminders or hurtful words, like one who spends his wealth only to be seen by people, and does not believe in Allah and the Last Day. His example is like a smooth rock with dust on it, then a heavy rain falls and leaves it bare. They will not be able to keep anything of what they earned. And Allah does not guide the disbelieving people.”
(Qur’an 2:264)

The Prophet ﷺ also said about intention:

“Actions are only by intentions, and every person shall have only what he intended.”
(Bukhārī and Muslim)

This applies to zakāh as well. Giving to the right recipient with a corrupt intention reduces or destroys the spiritual reward. At the same time, a sincere intention with effort to follow Allah’s guidelines brings blessing to both the giver and the receiver.

Justice and fairness must also guide distribution. While it is permissible to give a person enough zakāh to remove their need, it is not necessary to divide zakāh among all eight categories every time. It is allowed to focus on the categories that are most present and pressing in a particular community or time.

By understanding who may receive zakāh, the believer learns that this pillar is not random charity. It is a precise, God‑given system that purifies wealth, hearts, and society when it is followed as Allah revealed.