Surah Taubah >> Currently viewing Surah Taubah Ayat 60 (9:60)

Surah Taubah Ayat 60 in Arabic Text

إِنَّمَا ٱلصَّدَقَـٰتُ لِلْفُقَرَآءِ وَٱلْمَسَـٰكِينِ وَٱلْعَـٰمِلِينَ عَلَيْهَا وَٱلْمُؤَلَّفَةِ قُلُوبُهُمْ وَفِى ٱلرِّقَابِ وَٱلْغَـٰرِمِينَ وَفِى سَبِيلِ ٱللَّهِ وَٱبْنِ ٱلسَّبِيلِ ۖ فَرِيضَةًۭ مِّنَ ٱللَّهِ ۗ وَٱللَّهُ عَلِيمٌ حَكِيمٌۭ
Innamas sadaqaatu lilfuqaraaa’i walmasaakeeni wal ‘aamileena ‘alaihaa wal mu’al lafati quloobuhum wa fir riqaabi walghaarimeena wa fee sabeelil laahi wabnis sabeeli fareedatam minal laah; wal laahu ‘Aleemun Hakeem

English Translation

Here you can read various translations of verse 60

Sahih International
Zakah expenditures are only for the poor and for the needy and for those employed to collect [zakah] and for bringing hearts together [for Islam] and for freeing captives [or slaves] and for those in debt and for the cause of Allah and for the [stranded] traveler – an obligation [imposed] by Allah. And Allah is Knowing and Wise.

Yusuf Ali
Alms are for the poor and the needy, and those employed to administer the (funds); for those whose hearts have been (recently) reconciled (to Truth); for those in bondage and in debt; in the cause of Allah; and for the wayfarer: (thus is it) ordained by Allah, and Allah is full of knowledge and wisdom.

Abul Ala Maududi
The alms are meant only for the poor and the needy and those who are in charge thereof, those whose hearts are to be reconciled, and to free those in bondage, and to help those burdened with debt, and for expenditure in the Way of Allah and for the wayfarer. This is an obligation from Allah. Allah is All-Knowing, All-Wise.

Muhsin Khan
As-Sadaqat (here it means Zakat) are only for the Fuqara’ (poor), and Al-Masakin (the poor) and those employed to collect (the funds); and for to attract the hearts of those who have been inclined (towards Islam); and to free the captives; and for those in debt; and for Allah’s Cause (i.e. for Mujahidun – those fighting in the holy wars), and for the wayfarer (a traveller who is cut off from everything); a duty imposed by Allah. And Allah is All-Knower, All-Wise.

The alms are only for the poor and the needy, and those who collect them, and those whose hearts are to be reconciled, and to free the captives and the debtors, and for the cause of Allah, and (for) the wayfarer; a duty imposed by Allah. Allah is Knower, Wise.

Dr. Ghali
Surely donations are only for the poor, and the indigent, and the ones collecting them, (Literally: working (doing) upon them) and the ones whose hearts are brought together, (i.e. newly converted enemies, so as to reconcile their hearts) and the ransoming of necks, (i.e. captives and slaves) and the ones penalized (for debt), and in the way of Allah, and the wayfarer; an ordinance from Allah, and Allah is Ever-Knowing, Ever-Wise.

Abdel Haleem
Alms are meant only for the poor, the needy, those who administer them, those whose hearts need winning over, to free slaves and help those in debt, for God’s cause, and for travellers in need. This is ordained by God; God is all knowing and wise.

Quran 9 Verse 60 Explanation

For those looking for commentary to help with the understanding of Surah Taubah ayat 60, we’ve provided two Tafseer works below. The first is the tafseer of Abul Ala Maududi, the second is of Ibn Kathir.


(9:60) The alms are meant only for the poor[61] and the needy[62] and those who are in charge thereof,[63] those whose hearts are to be reconciled,[64] and to free those in bondage,[65] and to help those burdened with debt,[66] and for expenditure in the Way of Allah[67] and for the wayfarer.[68] This is an obligation from Allah. Allah is All-Knowing, All-Wise.

61. According to the Arabic usage, fuqara are all those people who depend on others for the necessities of life. The Arabic word fuqara is a general word for all those who are needy because of some physical defects, or old age, or temporarily out of living means, and can become selfsupporting if they are helped like orphans, widows, the unemployed, etc.

62. According to the Arabic usage, masakin are those indigent people who are in greater distress than the needy people usually are. The Prophet (peace be upon him) especially enjoined the Muslims to help such people as are unable to find the necessary means to satisfy their wants and are in very straitened circumstances, but are so selfrespecting that they would not beg for anything, nor would others judge from their outward appearance that they were deserving people. According to a tradition miskin is one who cannot make ends meet, though his appearance does not show that he needs help nor does he beg for help. In short, he is a self-respecting person who has become needy.

63. “Those employed to administer thereof” are those who collect Zakat dues, supervise the collections and keep accounts, and help in their distribution, irrespective of the fact whether or not they are needy or indigent; their remunerations shall be paid out of the Zakat funds. In this connection it should be noted well that the Prophet (peace be upon him) had declared the Zakat funds to be unlawful for himself and for the members of his own family (Bani Hashim). Accordingly, he never received any remuneration for collecting or distributing Zakat funds. As regards the other members of Bani Hashim, they were allowed to do this service without receiving any remuneration, but otherwise it is unlawful for them. On the contrary, the payment of the Zakat dues was obligatory on Bani Hashim if their possessions warranted this under the prescribed limits, but under no circumstances whatsoever were they allowed to accept anything out of Zakat collected from others.

There is, however, a difference of opinion as to whether they should accept anything out of the collections made from their own family or not. Imam Abu Yusuf opines that they are allowed to accept these when they are needy or poor or wayfarers, but the majority of the jurists regard this also unlawful.

64. A portion of Zakat funds may also be given to win over to Islam those who might be engaged in anti-lslamic activities or to those in the camp of the unbelievers who might be brought to help the Muslims or to those newly converted Muslims, who might be inclined to revert to kufr if no monetary help was extended to them. It is permissible to award pensions to them or give them lump sums of money to make them helpers of Islam or submissive to it or at least to render them into harmless enemies. A portion of the spoils or other incomes may be spent on them and, if need be, also a portion of Zakat funds. In such cases, the condition of being needy or indigent or on a journey etc. is also waived; nay, they might be even rich people or chiefs who are otherwise not eligible for anything from Zakat funds.

All are agreed that during the time of the Prophet (peace be upon him) pensions and gifts were given under the category of winning over people, but there is a difference of opinion whether this category of expenditure was abolished or not after his death. Imam Abu Hanifah and his followers are of the opinion that it was abolished during the caliphate of Umar (may Allah be pleased with him), and now it is not lawful to spend anything under this category. Imam Shafii is of the opinion that something may be given to sinful Muslims under this category from Zakat funds but not to unbelievers, while other jurists are of the opinion that expenses under this category are lawful even now, if a need arises for them.

The Hanafis base their opinion on an incident that happened after the death of the Prophet (peace be upon him). Uyainah bin Hisan and Aqraa bin Habis came to Abu Bakr (may Allah be pleased with him) and asked him to allot to them a certain piece of land. So he gave them a written order for this. They took it


60. As-Sadaqat (i.e., Zakah) are only for the Fuqara’, and Al-Masakin and those employed to collect (the funds); and to attract the hearts of those who have been inclined (towards Islam); and to free the captives; and for those in debt; and for Allah’s cause, and for Ibn As-Sabil; a duty imposed by Allah. And Allah is All-Knower, All-Wise.

Expenditures of Zakah (Alms)

After Allah mentioned the protest that the ignorant hypocrites mentioned to the Prophet about the distribution of alms. He stated that it is He who divided the alms, explained its rulings and decided in its division; He did not delegate this decision to anyone else. Allah mentioned the expenditures of Zakah in this Ayah, starting with the Fuqara’ (the poor) because they have more need than the other categories, since their need is pressing and precarious. It was reported that Ibn `Abbas, Mujahid, Al-Hasan Al-Basri, Ibn Zayd and several others said that the Faqir is a graceful person who does not ask anyone for anything, while the Miskin is the one who follows after people, begging. Qatadah said, “The Faqir is the ill person, while the Miskin is physically fit.” We will now mention the Hadiths about each of these eight categories

The Fuqara’ (Poor)

Ibn `Umar said that the Messenger of Allah said,

«لَا تَحِلُّ الصَّدَقَةُ لِغَنِيَ وَلَا لِذِي مِرَّةٍ سَوِي»

(The alms should not be given to the wealthy and the physically fit.) Ahmad, Abu Dawud and At-Tirmidhi collected this Hadith.

The Masakin (Needy)

Abu Hurayrah narrated that the Messenger of Allah said,

«لَيْسَ الْمِسْكِينُ بِهَذَا الطَّوَّافِ الَّذِي يَطُوفُ عَلَى النَّاسِ فَتَرُدُّهُ اللُّقْمَةُ وَاللُّقْمَتَانِ، وَالتَّمْرَةُ وَالتَّمْرَتَان»

قالوا: فمن المسكين يا رسول الله؟ قال:

«الَّذِي لَا يَجِدُ غِنًى يُغْنِيهِ، وَلَا يُفْطَنُ لَهُ فَيُتَصَدَّقَ عَلَيْهِ، وَلَا يَسْأَلُ النَّاسَ شَيْئًا»

(The needy person is not the one who goes round the people and asks them for a mouthful or two (of meals) or a date or two). They asked, “Then who is the needy person, O Allah’s Messenger!” He said, (The one who does not have enough to satisfy his needs and whose condition is not known to others, that others may give him something in charity, and who does not beg of people.) The Two Shaykhs collected this Hadith

Those employed to collect Alms

Those employed to collect alms deserve a part of the alms, unless they are relatives of the Messenger of Allah , who are not allowed to accept any Sadaqah. Muslim recorded that `Abdul-Muttalib bin Rabi`ah bin Al-Harith and Al-Fadl bin Al-`Abbas went to the Messenger of Allah asking him to employ them to collect the alms. The Messenger replied,

«إِنَّ الصَّدَقَةَ لَا تَحِلُّ لِمُحَمَّدٍ وَلَا لِآلِ مُحَمَّدٍ، إِنَّمَا هِيَ أَوْسَاخُ النَّاس»

(Verily, the alms are not allowed for Muhammad nor the relatives of Muhammad, for it is only the dirt that the people discard.) Al-Mu’allafatu Qulubuhum There are several types of Al-Mu’allafatu Qulubuhum. There are those who are given alms to embrace Islam. For instance, the Prophet of Allah gave something to Safwan bin Umayyah from the war spoils of Hunayn, even though he attended it while a Mushrik. Safwan said, “He kept giving me until he became the dearest person to me after he had been the most hated person to me.” Imam Ahmad recorded that Safwan bin Umayyah said, “The Messenger of Allah gave me (from the spoils of) Hunayn while he was the most hateful person to me. He kept giving me until he became the most beloved person to me.” Muslim and At-Tirmidhi collected this Hadith, as well. Some of Al-Mu’allafatu Qulubuhum are given from alms so that they become better in Islam and their heart firmer in faith. For instance, the Prophet gave some of the chiefs of the Tulaqa’ a hundred camels each after the battle of Hunayn, saying,

«إِنِّي لَأُعْطِي الرَّجُلَ وَغَيْرُهُ أَحَبُّ إِلَيَّ مِنْهُ خَشْيَةَ أَنْ يُكِبَّهُ اللهُ عَلَى وَجْهِهِ فِي نَارِ جَهَنَّم»

(I give a man (from the alms) while another man is dearer to me than him, for fear that Allah might throw him on his face in the fire of Jahannam.) It is recorded in the Two Sahihs that Abu Sa`id said that `Ali sent the Messenger of Allah a gold nugget still in its dirt from Yemen. The Prophet divided it between four men: Al-Aqra` bin Habis, `Uyaynah bin Badr, `Alqamah bin `Ulathah and Zayd Al-Khayr, saying,


(To draw their hearts closer.) Some people are given because some of his peers might embrace Islam, while others are given to collect alms from surrounding areas, or to defend Muslim outposts. Allah knows best.

The Riqab

Al-Hasan Al-Basri, Muqatil bin Hayyan, `Umar bin `Abdul-`Aziz, Sa`id bin Jubayr, An-Nakha`i, Az-Zuhri and Ibn Zayd said Riqab means those slaves who make an agreement with the master to pay a certain ransom for their freedom.” Similar was reported from Abu Musa Al-Ash`ari. Ibn `Abbas and Al-Hasan said, “It is allowed to use Zakah funds to buy the freedom of slaves,” indicating that `Riqab’ has more general meanings than merely giving money to slaves to buy their freedom or one’s buying a slave and freeing him on an individual basis. A Hadith states that for every limb ﴿of the servant﴾ freed, Allah frees a limb of the one who freed him from slavery, even a sexual organ for a sexual organ, for the reward is equitable to the deed,

﴿وَمَا تُجْزَوْنَ إِلاَّ مَا كُنتُمْ تَعْمَلُونَ ﴾

(And you will be requited nothing except for what you used to do.) ﴿37:39﴾

Virtue of freeing Slaves

In the Musnad, there is a Hadith from Al-Bara’ bin `Azib that a man asked, “O Allah’s Messenger! Direct me to an action that draws me closer to Paradise and away from the Fire.” The Messenger of Allah said,

«أَعْتِقِ النَّسَمَةَ وَفُكَّ الرَّقَبَة»

(Emancipate the person and free the neck (slave).) The man asked, “O Allah’s Messenger! Are they not one and the same” He said,

«لَا، عِتْقُ النَّسَمَةِ أَنْ تُفْرِدَ بِعِتْقِهَا، وَفَكُّ الرَّقَبَةِ أَنْ تُعِينَ فِي ثَمَنِهَا»

(No, you emancipate a person by freeing him on your own, but you untie a neck (slave) by helping in its price.)

Al-Gharimun (the Indebted)

There are several types of indebted persons. They include those who incur expenses in solving disputes between people, those who guarantee a loan that became due, causing financial strain to them, and those whose funds do not sufficiently cover their debts. It also includes those who indulged in a sin and repented from it. These types have a right to a part of alms ﴿designated for Al-Gharimun﴾. Qabisah bin Mukhariq Al-Hilali said, “I carried a debt ﴿resolving a dispute between people﴾ and went to the Messenger of Allah asking him to help pay it. The Messenger said,

«أَقِمْ حَتَّى تَأْتِيَنَا الصَّدَقَةُ فَنَأْمُرَ لَكَ بِهَا»

(Be patient until some alms are brought to us so that we give it to you.) He then said,

«يَا قَبِيصَةُ إِنَّ الْمَسْأَلَةَ لَا تَحِلُّ إِلَّا لِأَحَدِ ثَلَاثَةٍ: رَجُلٍ تَحَمَّلَ حَمَالَةً فَحَلَّتْ لَهُ الْمَسْأَلَةُ حَتَّى يُصِيبَهَا ثُمَّ يُمْسِكَ، وَرَجُلٍ أَصَابَتْهُ جَائِحَةٌ اجْتَاحَتْ مَالَهُ فَحَلَّتْ لَهُ الْمَسْأَلَةُ حَتَّى يُصِيبَ قِوَامًا مِنْ عَيْشٍ أَوْ قَالَ: سِدَادًا مِنْ عَيْشٍ وَرَجُلٍ أَصَابَتْهُ فَاقَةٌ حَتَّى يَقُومَ ثَلَاثَةٌ مِنْ ذَوِي الْحِجَا مِنْ قَرَابَةِ قَوْمِهِ فَيَقُولُونَ: لَقَدْ أَصَابَتْ فُلَانًا فَاقَةٌ فَحَلَّتْ لَهُ الْمَسْأَلَةُ، حَتَّى يُصِيبَ قِوَامًا مِنْ عَيْشٍ أَوْ قَالَ: سِدَادًا مِنْ عَيْشٍ فَمَا سِوَاهُنَّ مِنَ الْمَسْأَلَةِ سُحْتٌ يَأْكُلُهَا صَاحِبُهَا سُحْتًا»

(O Qabisah! Begging is only allowed for three: a man who incurred debts solving disputes, so he is allowed to beg until he collects its amount and then stops. A man who was inflicted by a disaster that consumed his wealth, he is allowed to beg until he collects what suffices for his livelihood. And a man who was overcome by poverty, that three wise relatives of his stand up and proclaim, `So-and-so was overcome by poverty.’ This man is allowed to beg until he collects what sustains his livelihood. Other than these cases, begging is an unlawful amount that one illegally devours.) Muslim collected this Hadith. Abu Sa`id said, “During the time of the Messenger of Allah , a man was struck by disaster because of fruits that he bought, causing him extensive debts. The Prophet said,

«تَصَدَّقُوا عَلَيْه»

(Give him charity.) The people did that but the amount collected did not cover his debts. The Prophet said to the man’s debtors,

«خُذُوا مَا وَجَدْتُمْ وَلَيْسَ لَكُمْ إِلَّا ذَلِك»

(Take what was collected, you will have nothing beyond that.)” Muslim collected this Hadith.

In the Cause of Allah

In the cause of Allah is exclusive for the benefit of the fighters in Jihad, who do not receive compensation from the Muslim Treasury.

Ibn As-Sabil (Wayfarer)

Ibn As-Sabil is a term used for the needy traveler in a land, where he does not have what helps him continue his trip. This type has a share in the Zakah for what suffices him to reach his destination, even if he had money there. The same is true for whoever intends to travel from his area but does not have enough money. This type also has a share in the Zakah money to suffice for his trip and back. This is proven in the Ayah as well as the following Hadith. Imams Abu Dawud and Ibn Majah recorded that Ma`mar said that Zayd bin Aslam said that `Ata’ bin Yasar said that Abu Sa`id Al-Khudri said that the Messenger of Allah said,

«لَا تَحِلُّ الصَّدَقَةُ لِغَنِيَ إِلَّا لِخَمْسَةٍ: لِعَامِلٍ عَلَيْهَا، أَوْ رَجُلٍ اشْتَرَاهَا بِمَالِهِ، أَوْ غَارِمٍ، أَوْ غَازٍ فِي سَبِيلِ اللهِ، أَوْ مِسْكِينٍ تُصُدِّقَ عَلَيْهِ مِنْهَا فَأَهْدَى لِغَنِي»

(Sadaqah is not rightful for a wealthy person except in five cases: those employed to collect it, one who bought a charity item with his money, a Gharim (debtor), a fighter in the cause of Allah, or a poor man who gets a part of the Zakah so he gives it as a gift to a rich man.) Allah’s statement,

﴿فَرِيضَةً مِّنَ اللَّهِ﴾

(a duty imposed by Allah), means, a decision, decree and division ordained by Allah,

﴿وَاللَّهُ عَلِيمٌ حَكِيمٌ﴾

(And Allah is All-Knower, All-Wise), knowledgeable of all things outwardly and inwardly and what benefits His servants,


(All-Wise), in all what he declares, does, legislates and decides, there is no true deity or lord except Him.

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