and giving it to them, while He, Glory be to Him, is the One who said: {And has not placed upon you in the religion any difficulty.} He also said: {Allah intends for you ease and does not intend for you hardship.} And He said: {Allah does not charge a soul except [with that within] its capacity.} I suspect that the one who claims it is mandatory to pay it in this manner only says so with his tongue, [and does not practice it], nor is he capable of practicing it. It has not reached us that the Prophet (peace and blessings of Allah be upon him) did this in any of the charities, nor did any of his Caliphs, nor his companions, nor others. Had this been the obligation in the purified Sharia, they would not have overlooked it. If they had practiced it despite its difficulty, it would have been transmitted and not neglected; for it is not permissible for those who transmit via mutawatir (mass-transmitted reports) to neglect the transmission of what there is a need to transmit, especially given the multitude of those upon whom Zakat is obligatory, and the existence of that in every time, in every city and country. This is a manifest matter, and this issue and the discussion regarding it have already preceded in what has passed.

Section: It is recommended to distribute it among as many categories as possible, to avoid the disagreement, and to generalize to as many as possible from each category. If the one responsible for its distribution is the collector (sa'i), it is recommended to enumerate those entitled to shares within his jurisdiction, so that his task of collecting the charities is completed only after finalizing their names, lineages, needs, and the amount of their sufficiency, so that his distribution takes place immediately after the collection of the charity. He begins by giving the worker (amil); because he takes it by way of compensation, so his entitlement is