of a particular kind and to a particular path. Rather, anyone who lacks enough to provide for himself and his dependants is among the poor and needy.

The scholars have differed over whether the poor person is in greater need than the needy person, whether the reverse is true, or whether the poor person is one who refrains from asking while the needy person asks. These are their three views. They agree that anyone who has no wealth and is unable to earn a living should be given enough to meet his needs, whether he dresses as a faqīr in the conventional sense, as a soldier or fighting man, as a legal witness, or as a merchant, craftsman or farmer. Charity is not reserved for any one of these groups.

Rather, everyone among them whose needs are not fully met is entitled to it: the craftsman whose craft does not provide him with enough; the merchant whose trade does not provide him with enough; the soldier whose allotment does not provide him with enough; the faqīr or Sufi whose stipend from an endowment does not provide him with enough; and the legal witness or jurist whose income does not provide him with enough. The same applies to someone living in a retreat or lodge who cannot meet his own needs. All these people are entitled to assistance.

Whoever among all these people is a pious believer is an ally of Allah. For Allah’s allies are described as follows:

“There will be no fear concerning them, nor will they grieve.”

“Those who believe and are mindful of Allah.”

This applies whatever group they belong to among those who face the qiblah in prayer. Whoever among them is a hypocrite or openly promotes an innovation contrary to the Quran and Sunnah, whether in beliefs or acts of worship, deserves punishment. Part of his punishment is to be denied such assistance until he repents.