(1) The remaining manuscripts have the plural form: “their debts.” (2) For example, someone who incurred the debt through a prohibited transaction, such as gambling or usury, or used the money to purchase something prohibited, and so forth. (3) In (Y), an × mark is written above the word, with the following marginal note: “Apparently: ‘do not have [enough].’” (4) Its wording is: Abū Bakr ibn Abd al-Rahmān ibn al-Hārith reported that Marwān sent someone to Umm Ma‘qil al-Asadiyyah to ask her about this hadith. She related that her husband had set aside a young camel for her to use in the cause of Allah. She wished to perform ‘umrah and asked her husband for the camel, but he refused. She then went to the Prophet, peace and blessings be upon him, and told him about it. He ordered her husband to give it to her and said: “Hajj and ‘umrah are part of the cause of Allah.” Reported by Ahmad (27286), whose wording is given here (the word *‘umrah* is anomalous); al-Tayālisī (1767); Abū Dāwūd (1990); al-Tirmidhī (939); Ibn Khuzaymah (3075); al-Hākim (1/482); and others, through several routes from Umm Ma‘qil. Al-Tirmidhī graded it *hasan gharīb*. Al-Hākim declared it sound according to Muslim’s criteria. Al-Zayla‘ī said: “This is open to criticism, for its chain contains an unidentified narrator, and Ibrāhīm ibn Muhājir has also been criticized.” The hadith has corroborating reports from Ibn Abbās, Jābir, and others, and is sound by virtue of this corroborating evidence. The compiler’s preferred view—that zakat may be given to someone who cannot afford the expenses of Hajj—is one of the two opinions on this issue. The other opinion is that he may not be given zakat for this purpose, because Hajj is not obligatory for a poor person; he is therefore in the same position as someone undertaking a voluntary Hajj. See Shaykh al-Uthaymīn’s comments in his *Commentary*, pp. 115–116. (5) (Z) reads: “He is one who is passing through.” (6) Shaykh al-Uthaymīn commented in his *Commentary*, p. 112: “The first four categories are given zakat outright, with full ownership. This is why the preposition *lām* (‘for’) marks their entitlement in the verse: ‘Zakat is only for the poor, the needy, those employed to administer it, and those whose hearts are to be reconciled.’ Thus, what they are given becomes their property. By contrast, the last four categories are governed by *fī* (‘in’): ‘and for freeing those in bondage and debtors, in the cause of Allah, and for the wayfarer.’ If any portion remains, they must return it. If they know who gave it to them, they must return it to that person; if they do not, they must distribute it among those eligible for zakat.”