The first is the debtor on behalf of others. This is the person who assumes a liability in order to reconcile two parties at odds—such as when two tribes quarrel over blood-money or property and rancor and enmity spring up between them. He mediates a settlement and pledges, from his own pocket, a sum that will extinguish the dispute. By doing so he performs a great act of benevolence, and it is legislated to relieve him of that obligation from zakah funds so that the burden does not consume his wealth and so that he—and others—will be encouraged to undertake similar noble efforts that avert strife and stamp out corruption. Indeed, the Lawgiver even permits such a debtor to ask for financial aid to achieve this end. In Ṣaḥīḥ Muslim it is narrated from Qabīṣah: “I took upon myself a blood-money settlement.” The Prophet (peace and blessings be upon him) said to him, “Remain with us until the charity arrives, and we shall direct some of it to you.”
The second is the debtor on his own account—such as someone who ransoms himself from unbelievers, or a person burdened by a debt he is unable to repay. He is given from zakah whatever will settle his liability, for Allah says: “and those burdened by debt” (Qur’an 9:60).
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In the cause of Allah. Zakah may be given to volunteer fighters who have no fixed stipend from the public treasury, for the unqualified phrase “in the cause of Allah” refers to jihad. Allah Most High says: “Indeed, Allah loves those who fight in His cause” (Qur’an 61:4), and He says: “Fight in the cause of Allah” (Qur’an 2:190).
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The wayfarer (ibn al-sabīl). This is a traveler whose journey has been cut short because his funds have been exhausted or lost. Since the road is called a sabīl (way), the one bound to it is dubbed “son of the way.” Such a traveler is granted from zakah whatever will enable him to reach his homeland,