The Foundation
“Zakah expenditures are only for the poor and for the needy and for those employed to collect [zakah] and for bringing hearts together [for Islam] and for freeing captives and for those in debt and for the cause of Allah and for the [stranded] traveler — an obligation [imposed] by Allah. And Allah is Knowing and Wise.” (9:60)
The phrase “innama al-sadaqat li…” — “zakah is only for…” — is a hasr (restriction/limitation) in Arabic grammar. The innama construction restricts the category: zakat belongs to only these eight. This is why classical scholars and contemporary zakat institutions treat this verse as the exclusive and exhaustive definition of valid zakat distribution.
The Eight Categories (Asnaf)
1. Al-Fuqara’ (الفُقَرَاء — The Poor)
Those whose income and assets fall below the nisab threshold — specifically, those whose means do not cover even half of their basic needs. Classical scholars distinguish the faqir from the miskin by degree: the faqir is in a more severe state of poverty.
Condition: The fuqara receive enough to lift them out of poverty, not indefinitely. The goal is to make them self-sufficient.
2. Al-Masakin (المَسَاكِين — The Needy)
The miskin has something but it is not enough — they cover some but not all of their basic needs. Some scholars place the miskin as slightly better off than the faqir (based on 18:79, where the poor family owned a boat — they had something). Other scholars reverse the ranking. Both are agreed to receive zakat.
The Prophet’s definition: “The miskin is not the one who goes around asking people [for food or money] and is turned away with one or two morsels or one or two dates. The miskin is the one who cannot find enough to take care of his needs but his dignity prevents him from asking, and people do not realize that he is in need and give to him.” (Bukhari, Muslim)
3. Al-‘Amilun ‘alayha (العَامِلُونَ عَلَيهَا — Collectors and Administrators of Zakat)
Those appointed by the Muslim authority to collect, manage, and distribute zakat receive a salary from zakat funds for their labor — even if they are themselves wealthy.
Significance: This category establishes that administrative costs of zakat itself are a legitimate use of zakat — zakat institutions may pay their staff from zakat. The condition is that these workers must have been officially appointed for the purpose.
4. Al-Mu’allafat al-Qulub (المُؤَلَّفَةُ قُلُوبُهُم — Those Whose Hearts Are Being Reconciled)
Those who have recently embraced Islam and whose hearts need strengthening in faith, or non-Muslims whose goodwill toward the Muslim community is sought. During the early Medina period, the Prophet (SAW) gave zakat to chiefs and leaders who had recently accepted Islam or who were supportive allies.
Classical debate: ‘Umar ibn al-Khattab (RA) did not distribute this category during his caliphate, reasoning that Islam was now strong and no longer needed to win over hearts with money. This led to a classical debate about whether this category is permanently valid or was historically contextual.
Contemporary application: Many contemporary scholars hold it remains valid — for recent converts who need financial support during the transition period, or for efforts to build positive relations with non-Muslim communities and institutions.
5. Al-Riqab (الرِّقَاب — Freeing Captives or Those in Bondage)
Historically: purchasing the freedom of enslaved Muslims. Classical scholarship also includes mukatabun — enslaved people who have entered into a contract to purchase their own freedom and need assistance completing the payment.
Contemporary application: With the abolition of legal slavery, contemporary scholars have extended this category to: freeing Muslim prisoners of war, ransoming hostages, helping people escape situations of modern human trafficking, and in some opinions, workers trapped in debt bondage.
6. Al-Gharimun (الغَارِمُون — Those Burdened by Debt)
Those whose debts exceed their assets and who cannot repay without assistance. There are two sub-categories:
- Those who fell into debt through permissible personal circumstances (medical emergencies, loss of livelihood, or taking on debt to mediate between disputing parties)
- Those who borrowed for sinful purposes are not typically eligible unless they have repented
Condition: The debt must be real and current — not a debt that has already been forgiven.
7. Fi Sabilillah (فِي سَبِيلِ اللهِ — In the Way of Allah)
Historically: military defense of the Muslim community. Classical scholars defined this narrowly as fighters (mujahidun) who served the community and needed equipment, provision, or support.
Contemporary application: This is the most debated category in modern times. Major scholarly bodies have expanded it to include: Islamic education, building schools and hospitals in Muslim-majority poor communities, Islamic da’wa (propagation), and supporting scholars. Others hold the classical definition (military defense in just contexts). The majority of contemporary institutions apply a broad interpretation.
8. Ibn al-Sabil (اِبنُ السَّبِيل — The Stranded Traveler)
A traveler who is far from home and has run out of resources — even if they are normally wealthy. The condition is:
- They are actually traveling (not a temporary tourist)
- Their stranding is not due to a sinful journey
- They cannot easily access their home assets
This category addresses the practical reality that wealth in the home city does not help someone stranded in a foreign land.
Zakat al-Fitr vs Zakat al-Mal
Zakat al-Mal (the annual zakat on wealth) is distributed among these eight categories.
Zakat al-Fitr (the charity of fast-breaking given at the end of Ramadan) is primarily directed to the poor and needy (categories 1 and 2) so they can celebrate Eid. The Prophet (SAW) specifically said it was to “spare the poor from asking on the day of Eid.” (Abu Dawud)
See also: Zakat And Khums, Fiqh Overview, Sadaqah Jariyah, Maqasid Al Shariah, Halal And Haram, Shariah Sources, Ilm Seeking Knowledge