give to three. Equal distribution is mandatory among the categories, not among the individual members of a single category—unless the imam undertakes the division himself, in which case it is unlawful for him to favor some over others when their needs are the same. The more apparent view forbids transferring zakat outside the locality; however, if none of the categories exist in the town, transfer becomes obligatory. If only some categories are missing and we permit transfer, then it, too, is obligatory; otherwise, the absent category’s portion is redistributed among those who remain. Another opinion holds that it is to be sent elsewhere in all cases.

The zakat collector (sāʿī) must be a free, upright Muslim versed in the rulings of zakat. If he is appointed solely to collect or solely to distribute, detailed legal knowledge is not required. He should announce the collection one month in advance. It is recommended to brand animals belonging to zakat and fayʾ on a spot with little hair, while branding on the face is discouraged.

I say: the sound view is that branding on the face is forbidden—al-Baghawī affirms this categorically, and Ṣaḥīḥ Muslim records a curse upon whoever does it. Allah knows best.

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Voluntary charity (ṣadaqat al-taṭawwuʿ) is a sunnah. It may be given to the wealthy and to non-Muslims. Giving it secretly, during Ramadan, and to a relative or neighbor is superior. A debtor—especially someone obliged to support dependants—is advised not to give charity until he has paid what he owes.

I say: the sound position is that it is forbidden for him to donate what he needs for the maintenance of those he must support, or for a debt he does not expect to repay. Allah knows best. Regarding charity from what exceeds one’s own needs, there are several opinions; the strongest is that if enduring the shortfall will not burden him, it is recommended, otherwise it is not.