and conventional rules of conduct and the like. Among Sufis, these people are like someone who merely adopts the dress of scholars or those who engage in jihad, together with some of their sayings and practices, so that someone unaware of his true condition thinks he belongs to their ranks, although he does not.

As for the term “faqīr” (poor person), it occurs in the Book of Allah and the Sunnah of His Messenger, may Allah bless him and grant him peace. In the Book and Sunnah, however, it means someone who is poor, as opposed to wealthy—as the Prophet, may Allah bless him and grant him peace, said: (1)

“The poor and poverty” fall into several categories. One kind of poverty entitles a person to receive zakat; its opposite is the wealth that disqualifies a person from receiving it. As the Prophet, may Allah bless him and grant him peace, said:

“Charity is not lawful for a wealthy person or for a strong person able to earn a living.”

According to the majority of scholars, including Mālik, al-Shāfiʿī and Ahmad, the wealth that makes zakat obligatory is different from this: it consists in possessing the minimum taxable amount. In their view, a person may be obliged to pay zakat while also being permitted to receive it, contrary to the view of Abū Hanīfah.

Allah, glorified is He, mentions the poor in several places. He mentions the poor entitled to zakat in one passage and those entitled to fayʾ revenues in another. In the first, He says:

“If you disclose your charitable gifts, that is good; but if you conceal them and give them to the poor, that is better for you.”

Then, further on, He says:

“For the poor who have been restricted for the cause of Allah