8 People Who Are Entitled To Receive ZAKAT

• According To ISLAM

In Islam, Zakat is a fundamental pillar, representing a specific charitable duty for eligible Muslims, The wealthy. It’s an obligation to purify wealth, aid the needy, and support societal welfare.

The Quran explicitly outlines eight categories of people entitled to receive Zakat, as mentioned in Surah At-Tawbah (9:60). Below is an elaboration on each group, along with evidences from the Quran, Hadith, and insights from the Prophet Muhammad’s (PBUH) life (Sirah).

1. THE POOR (AL-FUQARA’)

Al-Fuqara’ refers to those who are financially struggling and lack sufficient resources for basic needs. They may have some income, but it’s insufficient for living expenses.

Quran says: “Zakat expenditures are only for the poor and for the needy…” (Quran 9:60). Prophet Muhammad (PBUH) emphasized helping the poor, saying, “The one who strives to help the widow and the poor is like the one who fights in the way of Allah…” (Sahih Bukhari and Sahih Muslim). In Madinah, the Prophet (PBUH) ensured that Zakat was distributed to the poor among the Muhajirun (emigrants from Mecca) and the Ansar (locals of Madinah), who often struggled financially after leaving their homes and possessions in Mecca.

2. THE NEEDY (AL-MASAKIN)

Al-Masakin are those who might have fewer resources than the poor. They often refrain from seeking help despite their hardships and may appear self-sufficient. The Prophet Muhammad (PBUH) described the Miskin as someone who “…does not have enough to satisfy his needs, and his condition is not known to people to give him charity, and he does not beg people” (Sahih Bukhari). The Prophet (PBUH) advised that Zakat should seek out the needy who were reluctant to ask, encouraging Muslims to be vigilant and mindful of those who concealed their poverty.

3. ZAKAT COLLECTORS (AMILINA ALAYHA)

This category includes individuals appointed to collect, record, and distribute Zakat funds. They are entitled to receive a portion of Zakat as compensation for their work.

Quran says: “…and those employed to collect [Zakat]…” (Quran 9:60). When the Prophet Muhammad (PBUH) sent Amils (collectors) to gather Zakat from different tribes, he instructed that they be paid fairly from the collected Zakat (Sahih Muslim). The Prophet (PBUH) appointed trustworthy individuals, such as Abdullah ibn Al-Lutbiyyah, to handle Zakat collection and stressed that any gifts received during this task should also be added to the Zakat funds, highlighting the integrity expected from the collectors.

4. THOSE WHOSE HEARTS ARE TO BE RECONCILED (AL-MU’ALLAFATU QULUBUHUM)

This group comprises new Muslims or people inclined towards Islam who may benefit from support to strengthen their commitment to the faith or to prevent harm from adversaries.

Quran says: “…and for bringing hearts together…” (Quran 9:60). The Prophet Muhammad (PBUH) allocated Zakat to non-Muslim tribal leaders to strengthen alliances and soften their hearts towards Islam (Sahih Muslim). During the Battle of Hunayn, the Prophet (PBUH) granted a portion of Zakat to the leaders of recently converted tribes to affirm their faith and secure their support, showcasing the importance of using Zakat to foster unity and protection for the Muslim community.

5. FREEING SLAVES (FIR-RIQAB)

This category addresses aiding slaves in purchasing their freedom. Islam emphasizes liberating slaves, and Zakat played a role in achieving this goal.

Quran says: “…and for those in bondage…” (Quran 9:60). The Prophet (PBUH) encouraged the freeing of slaves as an act of virtue, stating that “whoever frees a Muslim slave, Allah will save all the parts of his body from the Fire…” (Sahih Bukhari).

Zakat was used to help slaves like Salman al-Farsi buy their freedom. This practice reflects Islam’s commitment to justice and the elimination of slavery through financial support.

6. THOSE IN DEBT (AL-GHARIMIN)

Al-Gharimin are individuals who have incurred debts beyond their means, often due to unforeseen circumstances, and cannot repay them without assistance.

Quran says: “…and for those in debt…” (Quran 9:60). The Prophet (PBUH) encouraged aiding those burdened by debt, stating, “Whoever relieves a Muslim of a burden from the burdens of this world, Allah will relieve him of a burden from the burdens on the Day of Judgment” (Sahih Muslim). The Prophet (PBUH) allocated Zakat to relieve the debts of individuals facing hardships, which promoted economic stability and prevented them from falling into further financial insecurity.

7. IN THE CAUSE OF ALLAH (FI SABILILLAH)

This category includes activities that advance the cause of Islam, such as defending the community, building institutions, or spreading religious education, as long as they are aligned with Allah’s guidance.

Quran says: “…and for the cause of Allah…” (Quran 9:60). The Prophet (PBUH) encouraged Zakat to support the collective welfare of the Muslim Ummah, such as providing for soldiers, building Mosques, and furthering education within the community (Sunan Abu Dawood).

Sirah Example: During various battles, Zakat was used to equip the Muslim army, emphasizing the importance of using these funds to protect and uplift the Muslim community.

8. THE WAYFARER (IBN AS-SABIL)

This category encompasses travelers who are stranded or in financial difficulty while away from home, regardless of their status in their own land. And lastly the Quran says: “…and for the traveler…” (Quran 9:60). The Prophet (PBUH) advised supporting travelers in hardship, saying, “It is not permissible to give charity to a wealthy person, except in the case of one who is on a journey and is cut off (from his wealth)” (Sunan Abu Dawood). Zakat was used to aid Ibn Sabil to help them return home or complete their journey safely, promoting social responsibility towards those facing unexpected hardships while traveling.

Giving Zakat to these eight categories reflect Islam’s holistic approach to supporting diverse community needs through Zakat. The Quran, Hadith, and examples from the Sirah illustrate that Zakat is not just financial aid; it is a means to nurture, strengthen, and sustain the Muslim community by supporting those in need, alleviating suffering, and fostering a culture of compassion and accountability.

-Jamiu Abubakar

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