strengthens the Muslims. If they have no further need of it and all their public interests have been provided for, he should distribute the remainder among them in proportion to their entitlement to that wealth.”

He said: “From fay’, he should pay the stipends of officials, governors, and everyone engaged in its administration—whether a governor, judge, clerk, or soldier—whose services are indispensable to those entitled to fay’.”

This is difficult to reconcile with his statement that no child, insane person, slave, woman, or person too weak to fight is to receive anything from fay’, because it is for the fighting men.

If this revenue is designated for public interests, it should be allocated to everyone whose services benefit the Muslims collectively, such as the fighting men and those who administer their affairs: military commanders, officials responsible for the registers, judges, and those who teach them the Quran, give them fatwas, teach them hadith, lead them in prayer, and call them to prayer.

It should also be spent on securing their frontiers and maintaining their roads and fortresses, and should be given to those among them who are in need. Priority should be given to the most important purposes, then the next most important. Thus, those whose services the Muslims need take precedence over those in need who provide no such benefit. This is explicitly stated by the jurists generally among the followers of Ahmad, al-Shāfi‘ī, Abū Hanīfa, and others.

Abū Hanīfa’s followers stated that he should spend it on public interests that secure the frontiers, including bridges and causeways; provide Muslim judges with enough to meet their needs; and pay the stipends of the fighting men from it. Those in need are to receive from zakat and similar funds. Whatever remains beyond