Who May Receive Zakat: Eligible and Ineligible Recipients

Read-only question overview. Answers and scoring remain inside authenticated learner attempts.

• What is the primary meaning of ṣadaqah in this chapter?
• How many recipient categories appear in Qur’an 9:60?
• Which category is described as having lapsed in the historical Hanafi treatment reported here?
• Which definition of faqīr does the text use?
• How does the manual define miskīn?
• On what basis is the authorised collector paid?
• Whom does the “fī al-riqāb” clause identify for assistance?
• What does gharim principally mean in this passage?
• What is emphasised by munqaṭiʿ al-ghuzāt in this medieval passage?
• What distinguishes ibn al-sabīl in the text?
• Must a payer distribute zakat among every category under this manual?
• What is this manual’s ruling on obligatory zakat to a dhimmī?
• What does tamlīk require in this context?
• Why is direct mosque construction excluded as zakat payment?
• Why is direct expenditure on a deceased person’s shroud excluded?
• Which distinction does the book make about freeing an enslaved person?
• What follows from “wa-lā tudfaʿ ilā ghanī”?
• Can a payer give obligatory zakat to their father or grandfather?
• What relationship excludes children and grandchildren from one’s zakat?
• What is the stated rule on a husband paying his zakat to his wife?
• According to Abu Hanifah, may a wife give obligatory zakat to her husband?
• What is the view of Abu Yusuf and Muhammad on a wife paying zakat to an eligible husband?
• What is the rule on paying zakat to one’s own mukātab or slave?
• What age qualification is stated for a wealthy parent’s child?
• Which lineage is expressly among the listed Banū Hāshim households?
• What is the appropriate sense of mawālīhim here?
• A payer reasonably believed someone poor, later found them wealthy. What do Abu Hanifah and Muhammad say in the cited case?
• If a presumed eligible recipient turns out to be Hāshimī, what is the issue in this clause?
• A recipient paid in darkness turns out to be the payer’s son. Under Abu Hanifah and Muhammad’s stated view?
• What is Abu Yusuf’s view of the listed mistaken-recipient cases?
• The recipient proves to be one’s own slave or mukātab. What is the reported agreement?
• What does “min ayy māl kān” emphasise in the recipient test?
• Should essential tools used for livelihood always be treated as surplus wealth?
• Can a healthy wage earner with less than the relevant nisab qualify under this text?
• How does the text describe transferring zakat to another town in the ordinary case?
• Which is the first stated exception to the normal local-distribution preference?
• Which is the second expressly stated exception for sending zakat elsewhere?
• Can sending zakat to an eligible needy sister elsewhere fall within the exception?
• What chapter begins immediately after this recipient-eligibility passage?