is to spend it on those in need and on the interests of the Muslims. With these two principles established, we say:

Those in need—such as the poor, the needy, those burdened by debt, and stranded travellers—may, indeed must, be given from zakat and from funds whose owners are unknown, by agreement of the Muslims. According to most scholars, they are also to be given from whatever fay remains after indispensable public needs have been met, as explained earlier. This applies whether or not they are pursuing learning that is a communal obligation, and whether or not they reside in retreats or lodges. However, those distinguished by knowledge or piety are to be given priority over others.

The most deserving within this category are those whom Allah mentions in His words:

“For the poor who are restricted in Allah’s cause and cannot travel about the land. Those unaware of their condition think them wealthy because of their restraint. You will recognize them by their signs: they do not beg from people insistently.”

Thus, anyone whose pursuit of knowledge and religious devotion has restricted him in Allah’s cause and prevented him from earning a living deserves priority over others. Muslim judges and scholars are to be given enough from these funds to meet their needs, and the stipends of fighting men and their offspring are to be paid from them, especially those of Banū Hāshim—the Tālibids, the Abbasids, and others. These must be provided for from the prescribed fifth, fay, and funds for public interests, because zakat is forbidden to them.

The poor person in the legal sense mentioned in the Quran and Sunnah, who is entitled to receive zakat, funds for public interests, and the like, is not the same as the faqīr in the conventional sense, who adheres to a form of dress