and putting this into practice as far as possible are among the finest deeds of those in authority—indeed, among their most binding duties. Allah commands justice and kindness, and justice is obligatory upon everyone in every matter.

Just as reviewing the circumstances of fighting troops, treating them equitably, increasing the stipends of those who deserve an increase, reducing those of those who deserve a reduction, and providing for those unable to engage in jihad from another source are among the finest and most binding duties of those in authority, so too is reviewing the circumstances of all other recipients of stipends from fay’ (revenues acquired without fighting), charitable funds, funds allocated to public interests, and endowments. They must treat these recipients justly, give each eligible person enough to meet his needs fully, and prevent those who have entered the ranks of eligible recipients without being entitled from competing with them for their stipends.

If someone who is not known to be wealthy claims poverty and requests charitable funds, the ruler may give him some without requiring proof, after informing him that there is no share in them for a wealthy person or a strong person able to earn a living:

“For two men asked the Prophet, may Allah bless him and grant him peace, for charity. Seeing that they were able-bodied, he looked them up and down and said, ‘If you wish, I will give you, but there is no share in it for a wealthy person or a strong person able to earn a living.’”

But if he states that he has dependants, is proof required? Scholars hold two well-known views on this, both of which are found in the schools of al-Shāfiʿī and Ahmad. If the ruler adopts the view that proof is required, there is no disagreement among scholars that the witnesses providing it need not be witnesses whose probity has been formally attested; rather, they must not have received remuneration