a man brings and his need, from funds for public welfare as well as from zakat, then he is entitled to anything beyond that only on the same basis as his peers—for example, when he shares in war booty or an inheritance.
The ruler may not give anyone something to which he is not entitled merely out of personal inclination, because of kinship, affection or the like. Still less may he give it in return for an unlawful service, as in payments to effeminate, beardless boys, whether free or enslaved, and others like them; to prostitutes, singers, jesters and the like; or to fortune-tellers, such as soothsayers, astrologers and others like them.
However, it is permissible—indeed, obligatory—to give money to win over those whose hearts need to be won over, even if it is not lawful for the recipient to accept it. Thus Allah Most High has permitted in the Quran that zakat be given to those whose hearts are to be won over. Likewise, the Prophet, peace and blessings be upon him, used to give such people grants from fay and similar revenues. These were leaders whose tribes obeyed them. For example, the Prophet, peace and blessings be upon him, used to give to al-Aqraʿ ibn Hābis, chief of Banū Tamīm; ʿUyaynah ibn Hisn, chief of Banū Fazārah; Zayd al-Khayr al-Tāʾī, chief of Banū Nabhān; and ʿAlqamah ibn ʿUlāthah al-ʿĀmirī, chief of Banū Kilāb. He also gave to leaders of Quraysh who had been granted amnesty, such as Safwān ibn Umayyah, ʿIkrimah ibn Abī Jahl, Abū Sufyān ibn Harb, Suhayl ibn ʿAmr, al-Hārith ibn Hishām and many others.
In the two Sahīh collections, Abū Saʿīd al-Khudrī, may Allah be pleased with him, reported: