this; because the apparent meaning is that it is intended. Moreover, Zakat is only spent on one of two types: either those in need, such as the poor, the indigent, those in bondage, and debtors for the purpose of settling their debts; or those whom the Muslims need, such as the tax collector (amil), the warrior (ghazi), those whose hearts are to be reconciled (mu'allaf), and those in debt for reconciling matters between people. Hajj performed by a poor person offers no benefit to the Muslims, nor do they have a need for it, nor does he have a need for it either; for there is no obligatory duty upon the poor person that he would be fulfilling by it, nor is there any benefit for him in making it obligatory upon him. Furthermore, assigning it to him is a hardship from which Allah has spared him and has lightened the obligation of it for him. Reserving this amount for those in need from among the other categories, or spending it on the interests of the Muslims, is more appropriate. As for the report, it does not prevent Hajj from being [a form of] the way of Allah, while the intended meaning of the verse is otherwise, due to what we have mentioned. Al-Shafi'i said: It is permissible to give it to someone who wishes to perform Hajj, because he is a wayfarer (ibn al-sabil). This is not correct, because the wayfarer is the traveler who is stranded, and he is someone who is in need of travel, whereas this person is not in need of this travel. If we say: It may be spent on Hajj from it, then it is not to be given except under two conditions: First, that he must be someone who does not possess the means to perform Hajj otherwise, according to the saying of the Prophet (peace and blessings of Allah be upon him): "Sadaqah (charity) is not permissible for a wealthy person, nor for one who is physically strong and able-bodied." He also said: "Sadaqah is not permissible for a wealthy person, except for five [types]." He did not mention the one performing Hajj among them. This is because he takes it for his own need, not for the need of the Muslims for him, so his need is considered, just like one who takes it due to his poverty. Second, that he should take it for the obligatory Hajj. Abu al-Khattab mentioned this, because he is in need of fulfilling his obligation and absolving his liability; as for a supererogatory (tatawwu') Hajj, he has an alternative to it. Al-Qadi said: The apparent meaning of Ahmad's words is the permissibility of that for both the obligatory and the supererogatory Hajj combined. This is the apparent meaning of the view of