two hundred. To us, the argument is that if wealth [acquired previously] prevents [the receipt of Zakah], then it likewise prevents it if it occurs simultaneously, just like the prohibition of combining two sisters in marriage.

Section: Each of the categories is to be given enough to repel their need, without excess. Thus, the debtor (gharim) and the slave under a contract of manumission (mukattab) are each given what will settle their debt, even if it is a large amount. The wayfarer (ibn al-sabil) is given what will convey him to his country, the warrior (ghazi) is given what suffices him for his military expedition, and the worker (amil) is given according to the [wage of his labor]. Abu Dawud said: I heard Ahmad being asked about a man carrying a thousand from Zakah to be used in the cause [of Allah]? He said: "Whatever he gives is permissible." No one from among these should be given more than what is needed to repel their need, because the disbursement is for that purpose, and thus one should not exceed what is required by it.

Section: Four categories receive [Zakah] in a definitive manner, so their condition after the disbursement is not monitored. They are: the poor, the needy, the workers [who collect it], and those whose hearts are to be reconciled. Whenever they receive it, they own it with a permanent, definitive ownership, and it is not obligatory for them to return it under any circumstances. As for four others, namely the debtors, [those in bondage], those in the way of Allah, and the wayfarer, they receive it conditionally; if they spend it in the path for which they were entitled to receive it, [it is valid], otherwise it is to be reclaimed from them. The difference between these categories and the previous ones is that these received it for a meaning that was not achieved by their mere receipt of Zakah, whereas for the former group, the objective was achieved by their receipt, namely the enrichment of the poor and needy, the reconciliation of the hearts, and the payment of the workers' wages. If those [latter] ones settle their need with it and a surplus remains with them, they must return the surplus, except for the warrior, for whatever remains with him after his military expedition belongs to him. Al-Khiraqi mentioned this in a place other than this. The apparent meaning of his statement regarding the mukattab is that he does not return what remains in his possession, because he said: "And if the mukattab becomes unable and is returned to slavery, and he had been given charity of something, ..."