provision has been made for public interests. Even if they receive insufficient zakat to meet their needs, and the public treasury’s funds are entirely committed to public interests, supporting those among them who cannot earn a living remains a collective obligation. Muslims collectively must feed the hungry, clothe the naked, and leave no one among them in need. The ruler must provide for this from communal funds remaining after indispensable public needs have been met.

As for someone who receives funds for performing a public service, Muslims agree that he may receive them when he is in need. But may he receive them when he is wealthy—for example, a judge, witness, mufti, accountant, Quran teacher, or hadith scholar? May such a person receive a stipend from the public treasury for this work despite being wealthy? Scholars hold two well-known views on this.

Likewise, the claim that the ruler must give greater attention to those in need than to those performing public services indispensable to people’s religious and worldly affairs—such as jihad, governance, and scholarship—is unsound for several reasons.

First, scholars have explicitly stated that those providing a public benefit must be given priority when distributing fay revenues and funds designated for public interests.

As for zakat funds, two categories receive them:

Those who receive them because of their need, such as the poor, the needy, those who have incurred debts for their own needs, and stranded travelers.

And those who receive them because of the benefit they provide, such as zakat collectors and those who incur debts to reconcile disputing parties; likewise, those who provide a public benefit, such as combatants and those who direct their affairs, and in the cause of