{"id":302,"date":"2026-11-11T16:01:16","date_gmt":"2026-11-11T16:01:16","guid":{"rendered":"https:\/\/lslam.info\/?p=302"},"modified":"2026-11-11T16:01:19","modified_gmt":"2026-11-11T16:01:19","slug":"qasm-al-sadaqat-the-distribution-of-zakah-and-charity-in-imam-al-nawawis-minhaj-al-talibin","status":"publish","type":"post","link":"https:\/\/lslam.info\/en\/qasm-al-sadaqat-the-distribution-of-zakah-and-charity-in-imam-al-nawawis-minhaj-al-talibin\/","title":{"rendered":"Qasm al-Sadaqat: The Distribution of Zakah and Charity in Imam al-Nawawi’s Minhaj al-Talibin"},"content":{"rendered":"\n

Part 2: Transactions (Mu\u2019amalat) – Distribution of charity (sadaqat)<\/h1>\n\n\n\n

Part of a series on the structure of Minhaj al-Talibin, the classical Shafi’i legal manual. Section 25 of Part 2 (Transactions), the final section of this part.<\/em><\/p>\n\n\n\n

Introduction<\/h2>\n\n\n\n

The second part of the Minhaj<\/em> ends with the Book of the Distribution of Charity (Kitab Qasm al-Sadaqat<\/em>). It answers a question that the earlier Book of Zakah left aside: once zakah has been calculated and set aside, who is entitled to receive it, and how must it be given? The question is as important as the obligation itself. A payment made to the wrong recipient does not fulfill the duty, and the law therefore treats the identification of the rightful recipients with great care.<\/p>\n\n\n\n

The central source is a verse of the Qur’an, in the chapter of Repentance (al-Tawbah 9:60), which names eight categories of recipients and describes the assignment as an obligation from God. The book also covers voluntary charity, which is not limited to those categories and is encouraged at all times. This article follows the main themes of the book in the general order of the Minhaj<\/em>.<\/p>\n\n\n\n

1. The eight categories<\/h2>\n\n\n\n

The verse names eight groups. The book explains each, with the conditions that define who falls within it.<\/p>\n\n\n\n

    \n
  • The poor (fuqara’<\/em>)<\/strong>: those who have no property or lawful earnings that meet their basic needs, or who have less than half of what they need.<\/li>\n\n\n\n
  • The needy (masakin<\/em>)<\/strong>: those who have some means or earnings that meet a part of their needs, but not enough. In the Shafi’i school, the poor are in a worse condition than the needy, which is a point on which the schools differ.<\/li>\n\n\n\n
  • Those employed to collect and distribute zakah (‘amilun<\/em>)<\/strong>: the officials who gather, record, guard, and distribute it. They receive a wage from the funds. The school excludes members of the Prophet’s family from this role, since they are not permitted to receive zakah.<\/li>\n\n\n\n
  • Those whose hearts are to be reconciled (mu’allafat al-qulub<\/em>)<\/strong>: people whose support is sought for the community or whose faith is still weak, such as recent converts, or influential persons whose goodwill benefits Muslims. The school discusses the conditions under which this category receives a share.<\/li>\n\n\n\n
  • Those in bondage (riqab<\/em>)<\/strong>: slaves who have contracted with their masters to earn their freedom, who are helped to pay what they owe.<\/li>\n\n\n\n
  • Those in debt (gharimun<\/em>)<\/strong>: people who have incurred debts for lawful purposes and are unable to pay, or who have taken on debts to settle a dispute between others. A person who incurred debt through sin, and has not repented, does not qualify.<\/li>\n\n\n\n
  • In the cause of God (fi sabil Allah<\/em>)<\/strong>: volunteer fighters who are not paid from the public treasury, who receive what they need for their campaign.<\/li>\n\n\n\n
  • The wayfarer (ibn al-sabil<\/em>)<\/strong>: a traveler who has run out of means, even if he is wealthy at home, provided that the journey is lawful.<\/li>\n<\/ul>\n\n\n\n

    2. Who may not receive zakah<\/h2>\n\n\n\n

    The book lists those who are excluded. These include:<\/p>\n\n\n\n

      \n
    • The wealthy<\/strong>, meaning those who have enough to meet their needs, and those who are able to earn a sufficient living through lawful work. The school notes that a strong, healthy person who can earn is not counted as poor.<\/li>\n\n\n\n
    • Non-Muslims<\/strong>, in the school’s position, except in the category of those whose hearts are to be reconciled in the cases the school describes.<\/li>\n\n\n\n
    • The family of the Prophet<\/strong>, specifically the descendants of Hashim and al-Muttalib, based on a report that zakah is not lawful for the family of Muhammad. The school discusses the grounds for this rule, which relate to the dignity of that family, and how it applies today.<\/li>\n\n\n\n
    • Those whom the giver is obliged to support<\/strong>, such as his parents, children, and wife. Giving them zakah to meet what he owes them would simply relieve him of his own obligation.<\/li>\n<\/ul>\n\n\n\n

      3. The method of distribution<\/h2>\n\n\n\n

      The book states how zakah is to be given. The person who owes zakah may distribute it himself, or give it to the ruler or an authorized agent, who is responsible for the distribution. If the ruler is just, the school recommends giving it to him, and if he is not, the person should distribute it personally.<\/p>\n\n\n\n

      The school’s position is that zakah should be divided among all eight categories, if they are all present in the area, and that at least three persons should be given from each category that has multiple persons, in line with the plural form used in the verse. If a category is absent, the share goes to the remaining ones. This is a distinctive feature of the school, since other schools allow giving the whole amount to a single category or even a single person. The book gives the school’s reasoning and the exceptions for situations in which the zakah is small or the recipients are numerous.<\/p>\n\n\n\n

      4. How much to give<\/h2>\n\n\n\n
      \"\"<\/figure>\n\n\n\n

      The amounts depend on the category. The poor and the needy are given enough to meet their needs, in a manner that lifts them from poverty, and the school describes this as enough to start a trade or provide tools for a craft, so that they may support themselves. The debtors are given up to the amount of their debt. The wayfarer is given what he needs to reach his destination or return home. The fighters receive what they need for their expedition. The collectors receive a fair wage for their work, which should not exceed what is reasonable.<\/p>\n\n\n\n

      5. Moving zakah to another place<\/h2>\n\n\n\n

      The school’s position, as presented in the Minhaj<\/em>, is that zakah should be distributed in the place where the wealth is located, since the poor of that area have the first claim to it. Moving it to another place while there are eligible recipients in the original place is not permitted, except in the cases that the school mentions. This rule reflects the principle that the community that sees the wealth is the one that is first entitled to share in it.<\/p>\n\n\n\n

      6. Giving to relatives<\/h2>\n\n\n\n

      A special teaching concerns relatives who are entitled to zakah. A report states that charity given to a poor person is a charity, and charity given to a relative is both a charity and a bond of kinship. The school therefore encourages giving to relatives who are in need, as long as they are not among those that the giver must support.<\/p>\n\n\n\n

      7. Voluntary charity<\/h2>\n\n\n\n

      The final section of the book turns to voluntary charity (sadaqat al-tatawwu’<\/em>), which is recommended at all times, and especially at times of need, in sacred months and days, and for relatives, neighbors, and the righteous. The Qur’an commends giving openly or in secret, and the school holds that giving in secret is better, since it guards against showing off, unless the open giving serves to encourage others. The book states that a person should give what is left over after meeting his own needs and those of his dependents, and that he should not give so much that he leaves them in hardship. A person who is confident in his ability to endure poverty may give generously, while one who is not should keep a reserve.<\/p>\n\n\n\n

      The school also warns against spoiling charity by reminding the recipient of the gift or by causing him harm. These are moral conditions that complement the legal ones.<\/p>\n\n\n\n

      Why the order matters<\/h2>\n\n\n\n

      The book begins with the Qur’anic list of recipients and explains each of them, then states who is excluded, and then describes the method and the amounts. It ends with voluntary charity, which is not governed by the same restrictions. This order moves from the strict and structured to the free and open, so that the student sees both the obligation and the invitation to go beyond it.<\/p>\n\n\n\n

      Closing reflection<\/h2>\n\n\n\n

      For al-Nawawi, the distribution of charity is the point at which the economic law of Islam meets its moral purpose. The detailed lists and conditions ensure that what is collected reaches those it was meant for, while the encouragement of voluntary giving shows that the law is a minimum, not a limit. With this book the second part of the Minhaj<\/em> comes to a close. Having moved from sale and partnership to inheritance and charity, the reader has seen how the law shapes the full life of wealth, from earning to spending to passing it on. The third part turns to the family.<\/p>\n\n\n\n

      Note: This article summarizes the general Shafi’i position as presented in Minhaj al-Talibin. Details, including the distribution among all eight categories and the movement of zakah between places, differ among the schools and can vary between editions and commentaries. Readers who need a precise ruling on their own zakah should consult a qualified teacher or a reliable zakah authority.<\/em><\/p>\n","protected":false},"excerpt":{"rendered":"

      Part 2: Transactions (Mu\u2019amalat) – Distribution of charity (sadaqat) Part of a series on the structure of Minhaj al-Talibin, the<\/p>\n","protected":false},"author":1,"featured_media":305,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"colormag_page_container_layout":"default_layout","colormag_page_sidebar_layout":"default_layout","video_url":"","footnotes":""},"categories":[7,10],"tags":[12,15,14,111,27],"class_list":["post-302","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-fiqh","category-part-2-transactions-muamalat","tag-fiqh","tag-imam-al-nawawi","tag-minhaj-al-thalibin","tag-sadaqat","tag-transactions-muamalat"],"_links":{"self":[{"href":"https:\/\/lslam.info\/en\/wp-json\/wp\/v2\/posts\/302","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/lslam.info\/en\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/lslam.info\/en\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/lslam.info\/en\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/lslam.info\/en\/wp-json\/wp\/v2\/comments?post=302"}],"version-history":[{"count":1,"href":"https:\/\/lslam.info\/en\/wp-json\/wp\/v2\/posts\/302\/revisions"}],"predecessor-version":[{"id":306,"href":"https:\/\/lslam.info\/en\/wp-json\/wp\/v2\/posts\/302\/revisions\/306"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/lslam.info\/en\/wp-json\/wp\/v2\/media\/305"}],"wp:attachment":[{"href":"https:\/\/lslam.info\/en\/wp-json\/wp\/v2\/media?parent=302"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/lslam.info\/en\/wp-json\/wp\/v2\/categories?post=302"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/lslam.info\/en\/wp-json\/wp\/v2\/tags?post=302"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}